06 Linguistic Gap Analysis — 1 Peter (English → Vietnamese)
Purpose
This document executes PRD Phase 1 Step 8 for the 1 Peter curriculum. It identifies where established Vietnamese Bible vocabulary is sufficient, where it is absent (missing vocabulary), and where it exists but is already occupied by a competing Buddhist, Confucian, or folk-religious concept (crowded semantic neighborhoods requiring “fencing” — explicit teaching notes that wall off the unwanted association). It also resolves transliteration-vs-paraphrase decisions for new terms and ranks this letter’s highest-risk ambiguities for review routing in Phase 2. It extends, and must not contradict, the baseline Romans translation_memory.json, bible_term_registry.json, and the 1 Peter 08_core_glossary.md already produced.
1. Doctrine Vocabulary Matrix
For each of the eight curriculum doctrines, this matrix records the Vietnamese vocabulary available, its specific weaknesses in this letter’s context, and the recommended translation strategy. Where a doctrine reuses baseline Romans vocabulary, this is noted; where 1 Peter requires new vocabulary, this is flagged.
1.1 The Living Hope of the Resurrection
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| sự sống lại (resurrection, baseline reused) | None on its own; risk arises only when combined with “hope” or “new birth” vocabulary that has a Buddhist rebirth-shaped neighbor | Reuse baseline term exactly; never allow “sự sống lại” to drift toward “đầu thai/luân hồi” framing when paired with new-birth language |
| được sinh lại (born again, new) | Sits directly beside “tái sinh,” the everyday Vietnamese Buddhist term for rebirth into a new existence within samsara | Mandate “được sinh lại” exclusively; forbid “tái sinh” absolutely; teaching note required at every occurrence (1:3, 1:23) explaining this is a single, non-repeatable divine begetting, not a cycle |
| sự trông cậy sống / sự trông cậy (living hope / hope, new) | Vietnamese “hy vọng” alone reads as a generic, uncertain wish; folk speech also defaults hope/fate language to “số trời” (impersonal fate-dispensing Heaven) | Use “sự trông cậy sống” at 1:3 (programmatic first occurrence) and “sự trông cậy” at 1:13, 1:21, 3:15; anchor explicitly to the historical resurrection fact each time, not vague optimism |
| cơ nghiệp (inheritance, new) | Vietnamese inheritance vocabulary (gia sản, tài sản dòng họ) is bloodline- and ancestor-transmission-coded | Reserve “cơ nghiệp” for the heavenly inheritance; teaching note contrasting grace-based, non-lineage transmission |
| không hư nát (imperishable, new) | Risk of being heard as a claim against the Buddhist doctrine of universal impermanence (vô thường) rather than a specific gift | Frame narrowly: this permanence is God’s gift to believers’ inheritance/faith, not a general metaphysical claim that nothing changes |
1.2 Suffering for Righteousness’ Sake
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| sự công bình (righteousness, baseline reused) | Already carries High risk in Romans (Confucian đức hạnh collision); 1 Peter adds a new collision vector — suffering for righteousness could be misheard as suffering because of bad karma from a past life | Reuse baseline term; add doctrine-specific teaching note distinguishing innocent suffering for a righteous cause from karmic retribution for past wrongdoing |
| chịu khổ một cách bất công (suffering unjustly, new) | No direct competing term, but Vietnamese folk fatalism (“số phận,” “trời hại”) could recast unjust suffering as impersonal misfortune | Anchor explicitly to God’s approving observation (2:19-20) — a personal God who commends, not an impersonal cosmic ledger |
| sự thử thách / sự thử thách như lửa (trial / fiery trial, new) | “Thử thách” is religiously neutral and safe, but fire-refining imagery risks reading as karmic purification (burning off bad merit) | Teaching note: fire proves the value of existing faith, it does not purify accumulated demerit |
| cùng chia sẻ những sự thương khó của Đấng Christ (sharing in Christ’s sufferings, new) | Shares its root with “sự thông công” (fellowship, Low risk baseline term) — a strength, not a weakness, but must be flagged so translators see the deliberate echo | Preserve the κοινωνία root connection explicitly in translator notes so 4:13 reads as present union with Christ, not generic hardship |
| Cơ Đốc nhân (Christian identity, new) | None significant; positive label already in common use | No fencing needed; teach as an identity to embrace without shame under reproach |
1.3 The Church as a Holy and Royal Priesthood
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| chức tế lễ thánh (holy priesthood, new) | Directly adjacent to Buddhist ordained clergy (tăng, sư) as a specialized holy class set apart from lay practitioners | Explicit teaching note at every occurrence: this is the corporate status of every believer, paralleling the baseline’s “các thánh đồ” fencing against a deified-hero elite |
| chức tế lễ nhà vua (royal priesthood, new) | Triple collision risk: (1) Buddhist monastic clergy, (2) folk-temple mediums (ông đồng, bà cốt) who ritually mediate with spirits, (3) any institutional clergy hierarchy | Highest-priority fencing term in this doctrine; every occurrence requires a note that this priesthood mediates no spirits, requires no ritual specialist, and belongs to the whole congregation in Christ’s kingdom |
| dòng dõi được chọn (chosen race, new) | Risk of being read as an ethnic/racial or ancestral-lineage category, which would resonate strongly with Vietnamese lineage-conscious (dòng họ) culture | Fence explicitly: corporate, spiritual election open to all nations, echoing Israel’s OT election language, not a bloodline |
| dân thánh / dân riêng của Đức Chúa Trời (holy nation / God’s own possession, new) | “Dân” can carry ethnic-nation overtones; must be distinguished from “Nước Đức Chúa Trời” (Kingdom of God, baseline) and from any nationalist reading | Teach as corporate spiritual identity, not political or ethnic nationhood |
| đá sống / nhà thuộc linh / đá góc nhà (living stone / spiritual house / cornerstone, new) | Missing-vocabulary case: 1 Peter substitutes building-metaphor ecclesiology for the absent ἐκκλησία vocabulary found in Romans | No competing folk concept; primary task is coherence — keep all three images consistently linked as one extended metaphor across 2:4-8 |
| của lễ thuộc linh (spiritual sacrifices, new) | Risk of being absorbed into a merit-generating (công đức) framework if “sacrifice” is heard as an act that earns favor | Teaching note: these offerings flow from a priesthood already accepted through Christ, not offerings that purchase acceptance |
1.4 Submission to Authority and Christlike Endurance
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| thuận phục / sự thuận phục (submission, new) | Sits in the same semantic field as “đạo hiếu” (Confucian filial duty) and general hierarchical deference expected by role (age, gender, social position) — a very live cultural default in Vietnam | Keep distinct from baseline’s “sự vâng phục của đức tin” (obedience of faith); teach as voluntary, Christ-modeled, “for the Lord’s sake,” not an automatic duty owed strictly because of rank |
| chồng mình (domestic lord/master, new) | The Greek κύριος at 3:6 is the same word as the reserved divine title; a careless translator could reach for “Chúa” | CRITICAL fencing: absolutely forbid “Chúa” for this domestic usage; use only the plain “chồng mình” to protect Christ’s exclusive Lordship title from dilution |
| chịu khổ một cách bất công (suffering unjustly, shared with 1.2) | See 1.2 | See 1.2 |
| lương tâm (đối với Đức Chúa Trời) (conscience toward God, new) | Vietnamese “lương tâm” alone is a fully secularized moral-sense term in modern usage | Always append “(đối với Đức Chúa Trời)” or equivalent context to prevent a purely secular reading |
1.5 Christ’s Substitutionary Suffering
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| sự thương khó của Đấng Christ (Passion, new but drawing on an already-established Vietnamese Christian liturgical term) | Low risk — “Thương Khó” is already the settled term (cf. Tuần Thương Khó, Holy Week) | Reuse consistently; no fencing needed beyond ensuring “vicarious/foreordained” sense is not lost to generic hardship |
| huyết báu / sự rưới huyết của Đức Chúa Giê-xu Christ / Chiên Con không tì không vít (precious blood / sprinkling of blood / lamb without blemish, new) | Missing-vocabulary case requiring OT sacrificial-system background (Exodus 12, 24; Isaiah 53) largely unfamiliar to first-generation believers | Requires accompanying catechetical background, not fencing against a competing concept; the risk is unfamiliarity, not syncretism |
| được cứu chuộc (ransomed/redeemed, new) | Risk of being modeled on paying a ritual fee, votive offering, or spirit-appeasement payment to secure release or favor — a live practice pattern in folk religion | Fence explicitly: the price paid is Christ’s own blood, paid once, to God, not a repeatable payment to a spiritual power |
| Ngài đã tự mình gánh tội lỗi chúng ta trên cây gỗ (he bore our sins, new) | Risk of flattening into generic empathetic suffering-alongside rather than substitutionary bearing-instead-of | Teaching note anchoring to Isaiah 53’s sacrificial-substitution image at every occurrence |
| Đấng công bình chịu chết vì kẻ không công bình (the righteous for the unrighteous, new) | Same substitution risk as above, compounded by ὑπέρ’s representative force | Same fencing; never soften into mere shared solidarity with sinners |
| một lần đủ cả (once for all, new) | Directly contrasts with repeated ritual offerings/ongoing appeasement — a strength for fencing other doctrines (idolatry, intercession-adjacent concerns), but must not be lost through paraphrase | Preserve the finality/sufficiency force explicitly wherever it recurs |
| nhờ vết thương của Ngài mà anh em được lành bệnh (healed by his wounds, new) | Collision risk with folk-healing expectation and, separately, with prosperity-gospel movements promising physical healing as the primary sense | Teaching note: primary reference is healing from sin’s bondage/restoration to righteousness, not a guarantee of physical healing |
| cách ăn ở hư không bởi tổ tiên truyền lại (futile ancestral custom, new) | CRITICAL collision: directly names inherited ancestral custom as futile, adjacent to thờ cúng tổ tiên (ancestor veneration), one of the most emotionally load-bearing practices in Vietnamese culture | Requires the most careful pastoral fencing in the entire letter: teach as a critique of specific God-dishonoring ritual practices inherited from a pre-Christian household, not a wholesale rejection of filial respect, family honor, or care for elders/deceased memory |
1.6 Holiness in Conduct
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| cách ăn ở (conduct/way of life, new) | No direct competing concept; risk is purely consistency across five recurring occurrences (1:15, 18; 2:12; 3:1-2, 16) | No fencing needed; enforce identical rendering at every occurrence |
| khách lạ và người ở trọ (sojourners and exiles, new) | Risk of being heard as commanding literal rejection of homeland (quê hương) or family rootedness, both highly valued in Vietnamese identity | Teach as a spiritual, temporary-dwelling self-understanding within society, not a call to abandon literal home, land, or family ties |
| sự thờ hình tượng (idolatry, new) | Directly touches image/altar veneration practices present in ancestor-veneration households and folk-temple visits | Retain full doctrinal force; pastorally distinguish idolatrous worship from ordinary cultural gestures of respect toward the deceased (e.g., a photograph on a family altar without worship intent) — this distinction should be taught, not assumed |
| tình yêu thương che lấp nhiều tội lỗi (love covers a multitude of sins, new) | Risk of being read as love itself atoning for sin, which would collide with — and undercut — the letter’s own substitutionary-atonement statements (1:18-19; 2:24) | Fence explicitly: this describes relational forbearance among believers, never a rival or supplementary atoning mechanism to Christ’s blood |
1.7 Elders and Humility
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| trưởng lão (elder, new) | Low risk — an established Vietnamese Protestant church-office term | No fencing needed |
| chăn bầy của Đức Chúa Trời / Đấng Chăn Chiên Lớn (shepherd the flock / chief Shepherd, new) | Low collision risk; ensure “giám mục” (bishop) is never substituted, which would import a later institutional hierarchy absent from the text | Reserve shepherd vocabulary for the pastoral-care sense; never substitute an episcopal/hierarchical title |
| không phải vì tiền bạc bất chính (not for shameful gain, new) | Culturally pointed: fee-based ritual services (temple donations, fortune-telling fees, mediumship payments) are a live cultural pattern that could normalize expecting payment for spiritual leadership | Preserve the explicit financial-integrity warning at full strength; do not soften into generic “serve willingly” language that drops the money reference |
| sự khiêm nhường (humility, new) | Sits beside “khiêm tốn,” a term more associated with rule-governed social propriety/deference owed by rank (a Confucian-inflected default) | Fence explicitly: this is Christlike, voluntary self-lowering toward others regardless of rank, freely offered, not ritual modesty owed by hierarchical position |
| ma quỷ (devil/adversary, new) | Adjacent to the broad folk category “ma” (ghosts) and “tà ma” (evil spirits), which Vietnamese folk practice frequently seeks to placate, bargain with, or ritually appease | Fence explicitly: this is a personal spiritual enemy to be resisted through firm faith, never a capricious spirit to be placated through ritual offering |
1.8 Christ’s Proclamation to the Spirits (1 Peter 3:18-22)
| Available Vietnamese Terms | Weaknesses | Recommended Strategy |
|---|
| chịu chết về phần xác, nhưng sống về phần tâm linh (put to death in the flesh / made alive in the spirit, new) | Exegetically disputed even in English/Greek scholarship; a premature doctrinal resolution in Vietnamese could foreclose a legitimate interpretive option | Render literally; preserve the ambiguity; do not resolve unilaterally — route every occurrence to human theologian review |
| những tâm linh bị giam cầm trong ngục (spirits in prison, new) | MAJOR, letter-defining collision: directly adjacent to “cô hồn” (wandering hungry ghosts awaiting ritual release through merit-transfer offerings, as at Lễ Vu Lan/cúng cô hồn) | The single highest-priority fencing item in this curriculum. Teaching note mandatory at every occurrence: these are fallen spiritual/angelic powers from Noah’s day, not human ancestor or wandering-ghost spirits; Christ’s act is a proclamation of triumph/judgment, never a merit-transfer ritual for their release |
| Tin Lành cũng đã được truyền cho những kẻ chết (gospel preached to the dead, new) | Risk of implying a postmortem “second chance” at salvation, which both contradicts the letter’s own judgment theology and syncretizes with rites performed on behalf of the deceased’s postmortem welfare | Teaching note mandatory: this must not be taught as an opportunity for the dead to still be saved after death; same review routing as 3:19 |
| phép báp-têm… cứu anh em — không phải là rửa sạch xác thịt, nhưng là lời cầu xin Đức Chúa Trời cho được lương tâm tốt (baptism now saves, with qualifying clause, new) | The qualifying clause is doctrinally load-bearing; dropping or abbreviating it in any paraphrase risks either a baptismal-regeneration error or reinforcing ritual-washing expectations (analogous to purification rites in folk and Buddhist practice) | CRITICAL: the full qualifying clause must never be shortened, dropped, or separated from the main clause in any rendering, in any document |
2. Missing Vocabulary vs. Crowded Semantic Neighborhoods
2.1 Missing Vocabulary (no ready Vietnamese equivalent; requires constructed compound or paraphrase)
These concepts have no existing single Vietnamese term and must be built as compounds, following the baseline’s precedent (e.g., “Ngôi Lời trở nên xác thịt” for incarnation):
| Concept | Constructed Rendering | Note |
|---|
| Living hope | sự trông cậy sống | No pre-existing Vietnamese religious term combines “hope” with “alive/living” in this sense |
| Royal priesthood | chức tế lễ nhà vua | Constructed compound; no single existing Vietnamese noun captures “priesthood belonging to a king” |
| Holy priesthood (corporate, non-clerical) | chức tế lễ thánh | Must be actively distinguished from the ordinary Vietnamese sense of “tế lễ” as a specialist’s ritual function |
| Sojourners and exiles (as spiritual self-identity) | khách lạ và người ở trọ | A double-term paraphrase; no single Vietnamese word carries both “stranger” and “temporary resident” senses together |
| Spirits in prison | những tâm linh bị giam cầm trong ngục | Fully constructed; deliberately avoids any existing Vietnamese noun for spirit-beings that carries folk-religious baggage (see 2.2) |
| Chief Shepherd | Đấng Chăn Chiên Lớn | Constructed title; “chief” rendered by intensifying “lớn” rather than an institutional rank-word |
| Imperishable seed | hạt giống không hư nát | Compound of two already-fenced terms (1.1); no single existing term |
| Futile ancestral custom | cách ăn ở hư không bởi tổ tiên truyền lại | Fully paraphrased rather than compressed into a shorter idiom, precisely so the critique lands on “custom/practice,” not on “tổ tiên” (ancestors) as persons |
2.2 Crowded Semantic Neighborhoods (existing Vietnamese term already occupied by a competing concept — requires explicit fencing)
These are the highest-priority items for translator training, because the natural first-choice Vietnamese word is doctrinally wrong and must be actively suppressed:
| Doctrinal Concept | Natural but Forbidden Term | Occupying Concept | Required Fence |
|---|
| Born again / regeneration | tái sinh | Buddhist rebirth into a new existence within samsara | Always “được sinh lại”; teaching note at 1:3, 1:23 |
| Resurrection | đầu thai / luân hồi | Reincarnation cosmology | Always “sự sống lại” (baseline; reused unchanged) |
| Spirits in prison | cô hồn | Wandering hungry ghosts released via merit-transfer ritual (Lễ Vu Lan) | Always the constructed phrase; never any noun from the “hồn”/“cô hồn” ghost-vocabulary family |
| Devil/adversary | ma, tà ma (used generically) | Placatable folk spirits/ghosts | Always “ma quỷ” with resistance-not-appeasement framing |
| Holy/royal priesthood | (implicit) tăng, sư-adjacent framing | Specialized monastic clergy class | Constructed compounds (2.1) plus explicit corporate-not-clerical teaching note |
| Royal priesthood (mediums) | (implicit) ông đồng, bà cốt-adjacent framing | Ritual spirit-mediums | Same as above; must state plainly that no ritual mediation of spirits is implied |
| Humility | khiêm tốn (used as the default gloss) | Confucian rule-governed social propriety owed by rank | ”Sự khiêm nhường” reserved for Christlike, voluntary, rank-independent self-lowering |
| Submission | (implicit collapse into) đạo hiếu framing | Confucian filial/hierarchical duty owed strictly by role | ”Thuận phục / sự thuận phục,” explicitly voluntary and Christ-modeled; kept distinct from “sự vâng phục” |
| Domestic address (3:6) | Chúa | The reserved, exclusive divine title for Christ | Always “chồng mình”; “Chúa” forbidden in this one verse without exception |
| Ancestral custom critique | (risk of over-application to) thờ cúng tổ tiên broadly | Ancestor veneration as a whole | Fence narrowly to specific God-dishonoring practices, not filial respect or family memory generally |
| Not for shameful gain | (risk of normalization via) fee-based ritual-service culture | Payment for temple/fortune-telling/mediumship services | Preserve explicit financial-integrity warning at full strength |
| Grace (non-technical use, 2:19-20) | ân điển (over-applied) | N/A — internal risk of over-applying the technical soteriological term to a non-technical Greek usage | Render 2:19-20’s χάρις as “đáng khen” (“commendable”), reserving “ân điển” for its technical sense elsewhere |
3. Transliteration vs. Paraphrase Decisions
Following the baseline’s established pattern (transliterate proper names and a small set of fixed technical terms; paraphrase theological concepts as compound descriptive phrases), this letter requires the following decisions:
| Term | Decision | Rendering | Rationale |
|---|
| Jesus Christ | Transliterate (reused) | Đức Chúa Giê-xu Christ | Established Bản Dịch Truyền Thống form; combined per baseline standard |
| Christian | Paraphrase/loan-compound, not phonetic transliteration | Cơ Đốc nhân | Already the settled Vietnamese Protestant self-designation; a phonetic transliteration of “Christianos” would be unfamiliar and less natural |
| Abba (if referenced by cross-teaching from Romans) | Transliterate (reused from baseline) | Áp-ba | Not present in 1 Peter itself but retained for cross-curriculum consistency if referenced |
| Lamb without blemish or spot | Paraphrase, not transliteration | Chiên Con không tì không vít | A theological image requiring full descriptive force; no single Vietnamese noun carries the sacrificial qualification |
| Sprinkling of the blood | Paraphrase | sự rưới huyết của Đức Chúa Giê-xu Christ | OT ritual-technical term; full phrase needed to convey covenant-ratification sense, not a single-word gloss |
| Living stone / spiritual house / cornerstone | Paraphrase (compound metaphor set) | đá sống / nhà thuộc linh / đá góc nhà | Building-metaphor images with no transliterable original; kept as a linked three-term set |
| Royal priesthood / holy priesthood | Paraphrase (constructed compound) | chức tế lễ nhà vua / chức tế lễ thánh | No transliterable Greek proper term; must be built to avoid the clergy-collision risk (2.2) |
| Spirits in prison | Paraphrase (constructed, deliberately non-technical) | những tâm linh bị giam cầm trong ngục | A transliteration is impossible (no proper noun); deliberately avoids existing Vietnamese ghost-vocabulary nouns |
| Elder | Reused established term, not transliterated | trưởng lão | Already a settled Vietnamese Protestant office-term; no transliteration needed |
| Once for all | Idiomatic paraphrase, not literal calque | một lần đủ cả | A literal calque of “one time enough all” reads awkwardly; the idiomatic Vietnamese phrase preserves the finality sense naturally |
General rule for this letter: transliteration is reserved for proper names and already-settled liturgical terms (Thương Khó); every doctrinally load-bearing new concept is paraphrased as a full descriptive compound, consistent with the baseline’s handling of “incarnation” and “imputed righteousness.”
4. Ranked List of Highest-Risk Ambiguities in 1 Peter
Ranked by combined severity of doctrinal distortion risk and likelihood of collision with an entrenched Vietnamese religious practice or belief. All Rank 1-6 items require mandatory human theologian review per the escalation conventions established in the baseline 12_ai_translation_requirements.md.
- Spirits in prison (3:19) — Highest risk in the entire letter. A careless rendering using “cô hồn” or any ghost-vocabulary noun would actively invite readers to map this passage onto Lễ Vu Lan merit-transfer ritual practice, a live and emotionally significant Vietnamese Buddhist observance.
- Baptism now saves, with qualifying clause (3:21) — Dropping or abbreviating the qualifying clause risks simultaneously (a) a baptismal-regeneration doctrinal error and (b) reinforcing folk/Buddhist ritual-purification expectations already present in the culture.
- Gospel preached to the dead (4:6) — Risk of implying a postmortem second chance at salvation, which would both contradict the letter’s judgment theology and directly reinforce existing practices of performing rites for the benefit of the deceased.
- Futile ancestral custom (1:18) — Names inherited ancestral practice as “futile” in a culture where thờ cúng tổ tiên carries deep filial and social weight; mishandling risks either doctrinal softening or unnecessary family/social rupture for new believers.
- Put to death in the flesh, made alive in the spirit (3:18) — Genuinely disputed even in the source text; any Vietnamese rendering that silently resolves the ambiguity (e.g., choosing “Đức Thánh Linh” outright over a more literal “phần tâm linh”) forecloses a legitimate interpretive option prematurely.
- Born again vs. tái sinh (1:3, 1:23) — The single most likely accidental substitution error, since “tái sinh” is the everyday Vietnamese word most translators or reviewers will reach for by habit; requires standing translator training, not just a glossary entry.
- Royal/holy priesthood (2:5, 2:9) — Three simultaneous collision vectors (Buddhist clergy, folk mediums, institutional hierarchy) in a single doctrinal image; requires sustained teaching reinforcement across every occurrence, not a one-time note.
- Domestic lord/master at 3:6 — A single-verse, easily-missed trap: the Greek word is identical to the reserved divine title, and a translator working quickly could import “Chúa” by reflex, diluting the exclusivity of Christ’s Lordship title elsewhere in the letter.
- Submission language (2:13, 18; 3:1, 5, 22; 5:5) vs. đạo hiếu — Recurs across the whole letter (five occurrences), so a single missed fencing note early on can propagate a hierarchical-duty misreading through every later occurrence.
- Love covers a multitude of sins (4:8) — Risk of quietly establishing a second, rival atoning mechanism alongside Christ’s blood (1:18-19; 2:24), undermining the letter’s own substitutionary-atonement theology from within.
- Not for shameful gain (5:2) — Lower doctrinal severity but high cultural salience; softening this warning risks normalizing fee-based spiritual-service expectations already familiar from temple, fortune-telling, and mediumship practice.
- Devil/adversary as ma quỷ (5:8) — Risk of readers defaulting to a placate-or-bargain folk response pattern rather than the biblical resist-through-faith response; requires an explicit behavioral contrast, not just a lexical one.
5. Full-Book Coverage Verification (1 Peter 1–5)
Per the PRD full-book coverage mandate, every chapter of 1 Peter has been reviewed for load-bearing vocabulary and doctrinal risk, whether or not it introduces new terms:
| Chapter | Coverage Status | Notes |
|---|
| 1 Peter 1 | Reviewed — extensive new vocabulary | Core passage (1:3-9); source of most Living Hope of the Resurrection vocabulary (living hope, born again, inheritance, imperishable, undefiled, unfading, guarded, trial, proven genuineness of faith, revelation of Christ, inexpressible joy, outcome of faith, soul, sufferings of Christ, Spirit of Christ, sojourners/exiles, conduct, sprinkling of blood, ransomed, futile ancestral custom, precious blood, lamb without blemish, foreknown before foundation of world, imperishable seed, word of God) |
| 1 Peter 2 | Reviewed — extensive new vocabulary | Source of Church as Holy/Royal Priesthood vocabulary (living stone, spiritual house, holy/royal priesthood, spiritual sacrifices, cornerstone, chosen race, holy nation, God’s own possession) and Christ’s Substitutionary Suffering vocabulary (Christ suffered for you, bore our sins, healed by his wounds, shepherd/overseer of souls); also introduces submission vocabulary (2:13, 18) and suffering-unjustly vocabulary |
| 1 Peter 3 | Reviewed — extensive new vocabulary, highest doctrinal risk concentration | Source of domestic-master fencing (3:6), sanctify Christ as Lord (3:15), reasoned defense (3:15), the entire Christ’s Proclamation to the Spirits doctrine (3:18-22: righteous for unrighteous, put to death in flesh/made alive in spirit, spirits in prison, baptism now saves) |
| 1 Peter 4 | Reviewed — new vocabulary present | Idolatry, love covers a multitude of sins, fiery trial, sharing in Christ’s sufferings, Christian identity, faithful Creator; gospel preached to the dead (4:6) shares review routing with 3:18-22 |
| 1 Peter 5 | Reviewed — new vocabulary present | Source of Elders and Humility doctrine (elder, shepherd the flock, not for shameful gain, chief Shepherd, unfading crown of glory, humility, devil/adversary); closing benediction reuses baseline “peace” and “grace” without modification |
No chapter of 1 Peter is silently omitted from this analysis. All new terms identified above must be merged into an updated translation_memory.json (version increment required) before Phase 2 segment translation begins, per the baseline’s translation-memory update procedure.
This document extends, and does not contradict, the baseline Romans Language Package. All risk-tier definitions, review-routing conventions, and JSON schemas follow doctrine_risk_registry.json and bible_term_registry.json as established. See 08_core_glossary.md for the full term-by-term glossary entries referenced throughout this analysis.