1 Petrus 1:14

1:14 Like obedient children, do not comply with ¹  the evil urges you used to follow in your ignorance, ² 

1 Petrus 2:2

2:2 And ³  yearn ⁴  like newborn infants for pure, spiritual milk, ⁵  so that by it you may grow up to ⁶  salvation, ⁷ 

1 Petrus 2:10

2:10 You ⁸  once were not a people, but now you are God’s people. You were shown no mercy, ⁹  but now you have received mercy.

1 Petrus 2:24

2:24 He ¹⁰  himself bore our sins ¹¹  in his body on the tree, that we may cease from sinning ¹²  and live for righteousness. By his ¹³  wounds ¹⁴  you were healed. ¹⁵ 

1 Petrus 3:4

3:4 but the inner person ¹⁶  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹⁷  others ¹⁸  because you were called to inherit a blessing.

1 Petrus 3:12

3:12 For the eyes of the Lord are ¹⁹  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ²⁰ 

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ²¹  for doing what is right, ²²  you are blessed. But do not be terrified of them ²³  or be shaken. ²⁴ 

1 Petrus 4:5

4:5 They will face a reckoning before ²⁵  Jesus Christ ²⁶  who stands ready to judge the living and the dead.

1 Petrus 4:13

4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed ²⁷  you may also rejoice and be glad. ²⁸ 

1 Petrus 4:16

4:16 But if you suffer as a Christian, ²⁹  do not be ashamed, but glorify ³⁰  God that you bear such a name. ³¹ 

1 Petrus 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ³²  is on the prowl looking for someone ³³  to devour.

[1:14]  ¹ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ² tn Grk “the former lusts in your ignorance.”

[2:2]  ³ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁴ tn Grk “getting rid of…yearn for.”

[2:2]  ⁵ tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

[2:2]  ⁶ tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

[2:2]  ⁷ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

[2:10]  ⁸ tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:10]  ⁹ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[2:24]  ¹⁰ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹¹ sn A quotation from Isa 53:4, 12.

[2:24]  ¹² tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

[2:24]  ¹³ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁴ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁵ sn A quotation from Isa 53:5.

[3:4]  ¹⁶ tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.

[3:9]  ¹⁷ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ¹⁸ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[3:12]  ¹⁹ tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”

[3:12]  ²⁰ sn Verses 10-12 are a quotation from Ps 34:12-16.

[3:14]  ²¹ sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).

[3:14]  ²² tn Grk “because of righteousness.”

[3:14]  ²³ tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).

[3:14]  ²⁴ sn A quotation from Isa 8:12.

[4:5]  ²⁵ tn Grk “give an account to.”

[4:5]  ²⁶ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[4:13]  ²⁷ tn Grk “in the revelation of his glory.”

[4:13]  ²⁸ tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.

[4:16]  ²⁹ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ³⁰ tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.

[4:16]  ³¹ tn Grk “in this name.”

[5:8]  ³² sn This phrase may be an allusion to Ps 22:13.

[5:8]  ³³ tc A few mss (B Ψ 0206^vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (“someone”; Ï), or are too early to employ accents but nevertheless have the pronoun τινα (Ì⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zhtew, “look, seek”) and καταπίνω (katapinw, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ({ena ex Jumwn, “one of you”) or τινα ἐξ ὑμῶν (tina ex Jumwn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.