1 Petrus 4:18

4:18 And if the righteous are barely saved, what will become of ¹  the ungodly and sinners? ² 

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ³ 

1 Petrus 5:5

5:5 In the same way, you who are younger, ⁴  be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. ⁵ 

1 Petrus 3:12

3:12 For the eyes of the Lord are ⁶  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ⁷ 

1 Petrus 2:14

2:14 or to governors as those he commissions ⁸  to punish wrongdoers and praise ⁹  those who do good.

1 Petrus 4:5

4:5 They will face a reckoning before ¹⁰  Jesus Christ ¹¹  who stands ready to judge the living and the dead.

1 Petrus 4:16

4:16 But if you suffer as a Christian, ¹²  do not be ashamed, but glorify ¹³  God that you bear such a name. ¹⁴ 

1 Petrus 2:17

2:17 Honor all people, love the family of believers, ¹⁵  fear God, honor the king.

1 Petrus 2:15-16

2:15 For God wants you ¹⁶  to silence the ignorance of foolish people by doing good. 2:16 Live ¹⁷  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ¹⁸ 

1 Petrus 3:20

3:20 after they were disobedient long ago ¹⁹  when God patiently waited ²⁰  in the days of Noah as an ark was being constructed. In the ark ²¹  a few, that is eight souls, were delivered through water.

1 Petrus 2:11

2:11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul,

1 Petrus 4:9

4:9 Show hospitality ²²  to one another without complaining.

1 Petrus 1:1

Salutation

1:1 From Peter, ²³  an apostle of Jesus Christ, to those temporarily residing ²⁴  abroad ²⁵  (in Pontus, Galatia, Cappadocia, the province of Asia, ²⁶  and Bithynia) who are chosen ²⁷ 

1 Petrus 2:12

2:12 and maintain good conduct ²⁸  among the non-Christians, ²⁹  so that though ³⁰  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ³¹ 

1 Petrus 4:6

4:6 Now it was for this very purpose ³²  that the gospel was preached to those who are now dead, ³³  so that though ³⁴  they were judged in the flesh ³⁵  by human standards ³⁶  they may live spiritually ³⁷  by God’s standards. ³⁸ 

1 Petrus 3:18

3:18 ³⁹ Because Christ also suffered ⁴⁰  once for sins,

the just for the unjust, ⁴¹ 

to bring you to God,

by being put to death in the flesh

but ⁴²  by being made alive in the spirit. ⁴³ 

1 Petrus 4:19

4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. ⁴⁴ 

1 Petrus 1:17

1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here ⁴⁵  in reverence.

1 Petrus 3:16

3:16 Yet do it with courtesy and respect, ⁴⁶  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ⁴⁷ 

1 Petrus 4:17

4:17 For it is time for judgment to begin, starting with the house ⁴⁸  of God. And if it starts with us, what will be the fate ⁴⁹  of those who are disobedient to the gospel of God?

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ⁵⁰  as good stewards of the varied grace of God.

1 Petrus 2:8

2:8 and a stumbling-stone ⁵¹  and a rock to trip over. ⁵²  They stumble ⁵³  because they disobey the word, as they were destined to do. ⁵⁴ 

1 Petrus 2:19

2:19 For this finds God’s favor, ⁵⁵  if because of conscience toward God ⁵⁶  someone endures hardships in suffering unjustly.

1 Petrus 4:11

4:11 Whoever speaks, let it be with ⁵⁷  God’s words. ⁵⁸  Whoever serves, do so with the strength ⁵⁹  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ⁶⁰  the glory and the power forever and ever. Amen.

1 Petrus 4:8

4:8 Above all keep ⁶¹  your love for one another fervent, ⁶²  because love covers a multitude of sins. ⁶³ 

1 Petrus 3:15

3:15 But set Christ ⁶⁴  apart ⁶⁵  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁶⁶ 

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ⁶⁷  the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead,

1 Petrus 5:14

5:14 Greet one another with a loving kiss. ⁶⁸  Peace to all of you who are in Christ. ⁶⁹ 

1 Petrus 5:1

Leading and Living in God’s Flock

5:1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you:

1 Petrus 1:21

1:21 Through him you now trust ⁷⁰  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ⁷¹  desire. ⁷²  You lived then ⁷³  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ⁷⁴  and wanton idolatries. ⁷⁵ 

1 Petrus 2:23

2:23 When he was maligned, he ⁷⁶  did not answer back; when he suffered, he threatened ⁷⁷  no retaliation, ⁷⁸  but committed himself to God ⁷⁹  who judges justly.

1 Petrus 2:6-7

2:6 For it says ⁸⁰  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ⁸¹  and whoever believes ⁸²  in him ⁸³  will never ⁸⁴  be put to shame.” ⁸⁵  2:7 So you who believe see ⁸⁶  his value, ⁸⁷  but for those who do not believe, the stone that the builders rejected has become the ⁸⁸  cornerstone, ⁸⁹ 

1 Petrus 1:22

1:22 You have purified ⁹⁰  your souls by obeying the truth ⁹¹  in order to show sincere mutual love. ⁹²  So ⁹³  love one another earnestly from a pure heart. ⁹⁴ 

1 Petrus 5:12

Final Greetings

5:12 Through Silvanus, ⁹⁵  whom I know to be a faithful brother, ⁹⁶  I have written to you briefly, in order to encourage you and testify ⁹⁷  that this is the true grace of God. Stand fast in it. ⁹⁸ 

1 Petrus 4:1

4:1 So, since Christ suffered ⁹⁹  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ¹⁰⁰ 

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ¹⁰¹  who is the Spirit of God, ¹⁰²  rests ¹⁰³  on you.

1 Petrus 1:12

1:12 They were shown ¹⁰⁴  that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven – things angels long to catch a glimpse of.

1 Petrus 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ¹⁰⁵  is on the prowl looking for someone ¹⁰⁶  to devour.

1 Petrus 1:2

1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling ¹⁰⁷  with Jesus Christ’s blood. May grace and peace be yours in full measure! ¹⁰⁸ 

1 Petrus 3:4

3:4 but the inner person ¹⁰⁹  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 2:13

Submission to Authorities

2:13 Be subject to every human institution ¹¹⁰  for the Lord’s sake, whether to a king as supreme

1 Petrus 3:6

3:6 like Sarah who obeyed ¹¹¹  Abraham, calling him lord. You become her children ¹¹²  when you do what is good and have no fear in doing so. ¹¹³ 

1 Petrus 4:2

4:2 in that he spends the rest of his time ¹¹⁴  on earth concerned about the will of God and not human desires.

1 Petrus 3:10

3:10 For

the one who wants to love life and see good days must keep ¹¹⁵  his tongue from evil and his lips from uttering deceit.

1 Petrus 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ¹¹⁶  sympathetic, affectionate, compassionate, and humble.

1 Petrus 5:3

5:3 And do not lord it over ¹¹⁷  those entrusted to you, ¹¹⁸  but be examples to the flock.

1 Petrus 2:22

2:22 He ¹¹⁹  committed no sin nor was deceit found in his mouth. ¹²⁰ 

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹²¹  others ¹²²  because you were called to inherit a blessing.

1 Petrus 2:1

2:1 So get rid of ¹²³  all evil and all deceit and hypocrisy and envy and all slander.

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ¹²⁴  for doing what is right, ¹²⁵  you are blessed. But do not be terrified of them ¹²⁶  or be shaken. ¹²⁷ 

1 Petrus 4:4

4:4 So ¹²⁸  they are astonished ¹²⁹  when you do not rush with them into the same flood of wickedness, and they vilify you. ¹³⁰ 

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ¹³¹  even if some are disobedient to the word, they will be won over without a word by the way you live, ¹³² 

1 Petrus 3:13

3:13 For ¹³³  who is going to harm you if you are devoted to what is good?

1 Petrus 2:18

2:18 Slaves, ¹³⁴  be subject ¹³⁵  to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.

1 Petrus 4:7

Service, Suffering, and Judgment

4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. ¹³⁶ 

1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ¹³⁷  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ¹³⁸ 

1 Petrus 1:23-24

1:23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 1:24 For

all flesh ¹³⁹  is like grass

and all its glory like the flower of the grass; ¹⁴⁰ 

the grass withers and the flower falls off,

1 Petrus 5:9

5:9 Resist him, ¹⁴¹  strong in your faith, because you know ¹⁴²  that your brothers and sisters ¹⁴³  throughout the world ¹⁴⁴  are enduring ¹⁴⁵  the same kinds of suffering. ¹⁴⁶ 

1 Petrus 2:9

2:9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues ¹⁴⁷  of the one who called you out of darkness into his marvelous light.

[4:18]  ¹ tn Grk “where will he appear.”

[4:18]  ² tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.

[4:18]  sn A quotation from Prov 11:31 (LXX).

[4:15]  ³ tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.

[5:5]  ⁴ sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.

[5:5]  ⁵ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[3:12]  ⁶ 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]  ⁷ sn Verses 10-12 are a quotation from Ps 34:12-16.

[2:14]  ⁸ tn Grk “those sent by him.”

[2:14]  ⁹ tn Grk “for the punishment…and the praise.”

[4:5]  ¹⁰ tn Grk “give an account to.”

[4:5]  ¹¹ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[4:16]  ¹² tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ¹³ 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]  ¹⁴ tn Grk “in this name.”

[2:17]  ¹⁵ tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”

[2:15]  ¹⁶ tn Grk “because thus it is God’s will.”

[2:16]  ¹⁷ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ¹⁸ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:16]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[3:20]  ¹⁹ tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.

[3:20]  ²⁰ tn Grk “the patience of God waited.”

[3:20]  ²¹ tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:9]  ²² tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.

[1:1]  ²³ tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²⁴ tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

[1:1]  ²⁵ tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.

[1:1]  ²⁶ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:1]  ²⁷ tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.

[2:12]  ²⁸ tn Grk “keeping your conduct good.”

[2:12]  ²⁹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ³⁰ tn Grk “in order that in what they malign you.”

[2:12]  ³¹ tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

[4:6]  ³² tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.

[4:6]  ³³ sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?

[4:6]  ³⁴ tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[4:6]  ³⁵ tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.

[4:6]  ³⁶ tn Grk “according to men.”

[4:6]  ³⁷ tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

[4:6]  ³⁸ tn Grk “according to God.”

[3:18]  ³⁹ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[3:18]  ⁴⁰ tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì⁷² א A C^vid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.

[3:18]  ⁴¹ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ⁴² tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ⁴³ sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”

[4:19]  ⁴⁴ tn Grk “in doing good.”

[1:17]  ⁴⁵ tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).

[3:16]  ⁴⁶ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:16]  ⁴⁷ tn Grk “when you are spoken against.”

[4:17]  ⁴⁸ tn Grk “to begin from the house.”

[4:17]  ⁴⁹ tn Or “the end.”

[4:10]  ⁵⁰ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[2:8]  ⁵¹ tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.

[2:8]  ⁵² sn A quotation from Isa 8:14.

[2:8]  ⁵³ tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:8]  ⁵⁴ tn Grk “to which they were also destined.”

[2:19]  ⁵⁵ tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.

[2:19]  ⁵⁶ tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì⁷² [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 Ï lat co), and best explains the rise of the other readings.

[2:19]  tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.

[4:11]  ⁵⁷ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ⁵⁸ tn Or “oracles.”

[4:11]  ⁵⁹ tn Grk “if anyone serves – with strength…”

[4:11]  ⁶⁰ tn Grk “is/are.”

[4:8]  ⁶¹ tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

[4:8]  ⁶² tn Or “constant.”

[4:8]  ⁶³ sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).

[3:15]  ⁶⁴ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

[3:15]  ⁶⁵ tn Or “sanctify Christ as Lord.”

[3:15]  ⁶⁶ tn Grk “the hope in you.”

[1:3]  ⁶⁷ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

[5:14]  ⁶⁸ tn Grk “a kiss of love.”

[5:14]  ⁶⁹ tc Most mss (א P 1739^c Ï) have ἀμήν (amen, “amen”) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as A B Ψ 81 323 945 1241 1739* co seems inexplicable unless the word here is not authentic.

[1:21]  ⁷⁰ tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuw, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuonta"; Ì⁷² א C P Ψ 1739 Ï), or the aorist participle πιστεύσαντες (pisteusante"; 33 pc), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.

[1:21]  tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:3]  ⁷¹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ⁷² tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ⁷³ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ⁷⁴ tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.

[4:3]  ⁷⁵ tn The Greek words here all occur in the plural to describe their common practice in the past.

[2:23]  ⁷⁶ tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:23]  ⁷⁷ tn Grk “he did not threaten, but.”

[2:23]  ⁷⁸ sn An allusion to Isa 53:7.

[2:23]  ⁷⁹ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[2:6]  ⁸⁰ tn Grk “it contains,” “it stands.”

[2:6]  ⁸¹ tn Grk “chosen, priceless.”

[2:6]  ⁸² tn Grk “the one who believes.”

[2:6]  ⁸³ tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

[2:6]  ⁸⁴ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ⁸⁵ sn A quotation from Isa 28:16.

[2:7]  ⁸⁶ tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.

[2:7]  ⁸⁷ tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).

[2:7]  ⁸⁸ tn Grk “the head of the corner.”

[2:7]  ⁸⁹ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[1:22]  ⁹⁰ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ⁹¹ tc Most later mss (P Ï) have διὰ πνεύματος (dia pneumato", “through the spirit”) after ἀληθείας (ajlhqeia", “truth”), while the words are lacking in a broad spectrum of early and important witnesses (Ì⁷² א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

[1:22]  ⁹² tn Grk “for sincere brotherly love.”

[1:22]  ⁹³ tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.

[1:22]  ⁹⁴ tc A few mss (A B 1852 pc) lack καθαρᾶς (kaqaras, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (Ì⁷² א* C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.

[5:12]  ⁹⁵ sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.

[5:12]  ⁹⁶ tn Grk “the faithful brother, as I think.”

[5:12]  ⁹⁷ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ⁹⁸ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

[4:1]  ⁹⁹ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

[4:1]  ¹⁰⁰ sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.

[4:14]  ¹⁰¹ tc Many mss, some of them important and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunamew"; “and of power”) here. The shorter reading is supported by Ì⁷² B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.

[4:14]  ¹⁰² tn Grk “the Spirit of glory and of God.”

[4:14]  ¹⁰³ sn A quotation taken from Isa 11:2.

[1:12]  ¹⁰⁴ tn Grk “to whom [pl.] it was revealed.”

[5:8]  ¹⁰⁵ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ¹⁰⁶ 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.

[1:2]  ¹⁰⁷ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ¹⁰⁸ tn Grk “be multiplied to you.”

[3:4]  ¹⁰⁹ 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.

[2:13]  ¹¹⁰ tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.

[3:6]  ¹¹¹ tn Grk “as Sarah obeyed.”

[3:6]  ¹¹² tn Grk “whose children you become.”

[3:6]  ¹¹³ tn Grk “doing good and not fearing any intimidation.”

[4:2]  ¹¹⁴ tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.

[3:10]  ¹¹⁵ tn Grk “stop.”

[3:8]  ¹¹⁶ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

[5:3]  ¹¹⁷ tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.

[5:3]  ¹¹⁸ tn Grk “the ones allotted,” referring to those God has given over to their care.

[2:22]  ¹¹⁹ tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:22]  ¹²⁰ sn A quotation from Isa 53:9.

[3:9]  ¹²¹ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ¹²² tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[2:1]  ¹²³ tn Or “put away.”

[3:14]  ¹²⁴ 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]  ¹²⁵ tn Grk “because of righteousness.”

[3:14]  ¹²⁶ 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]  ¹²⁷ sn A quotation from Isa 8:12.

[4:4]  ¹²⁸ tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:4]  ¹²⁹ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ¹³⁰ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[3:1]  ¹³¹ tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:1]  ¹³² tn Grk “by the wives’ behavior.”

[3:13]  ¹³³ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[2:18]  ¹³⁴ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ¹³⁵ tn Grk “being subject,” but continuing the sense of command from vs. 13.

[4:7]  ¹³⁶ tn Grk “for prayers.”

[3:7]  ¹³⁷ tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.

[3:7]  ¹³⁸ tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.

[1:24]  ¹³⁹ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

[1:24]  ¹⁴⁰ tn Or “a wildflower.”

[5:9]  ¹⁴¹ tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:9]  ¹⁴² tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ¹⁴³ tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”

[5:9]  ¹⁴⁴ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ¹⁴⁵ tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.

[5:9]  ¹⁴⁶ tn Grk “the same things of sufferings.”

[2:9]  ¹⁴⁷ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.