1 Petrus 1:21

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

1 Petrus 1:23

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

1 Petrus 2:7

2:7 So you who believe see ²  his value, ³  but for those who do not believe, the stone that the builders rejected has become the ⁴  cornerstone, ⁵ 

1 Petrus 2:10

2:10 You ⁶  once were not a people, but now you are God’s people. You were shown no mercy, ⁷  but now you have received mercy.

1 Petrus 2:18

2:18 Slaves, ⁸  be subject ⁹  to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.

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 3:6

3:6 like Sarah who obeyed ¹⁶  Abraham, calling him lord. You become her children ¹⁷  when you do what is good and have no fear in doing so. ¹⁸ 

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 3:16

3:16 Yet do it with courtesy and respect, ²⁵  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ²⁶ 

1 Petrus 4:1

4:1 So, since Christ suffered ²⁷  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ²⁸ 

1 Petrus 4:6

4:6 Now it was for this very purpose ²⁹  that the gospel was preached to those who are now dead, ³⁰  so that though ³¹  they were judged in the flesh ³²  by human standards ³³  they may live spiritually ³⁴  by God’s standards. ³⁵ 

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 ³⁶  you may also rejoice and be glad. ³⁷ 

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ³⁸ 

1 Petrus 5:2

5:2 Give a shepherd’s care to ³⁹  God’s flock among you, exercising oversight ⁴⁰  not merely as a duty ⁴¹  but willingly under God’s direction, ⁴²  not for shameful profit but eagerly.

1 Petrus 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ⁴³  is on the prowl looking for someone ⁴⁴  to devour.

[1:21]  ¹ 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.

[2:7]  ² 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]  ³ 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]  ⁴ tn Grk “the head of the corner.”

[2:7]  ⁵ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[2:10]  ⁶ 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]  ⁷ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[2:18]  ⁸ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ⁹ tn Grk “being subject,” but continuing the sense of command from vs. 13.

[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.

[3:6]  ¹⁶ tn Grk “as Sarah obeyed.”

[3:6]  ¹⁷ tn Grk “whose children you become.”

[3:6]  ¹⁸ tn Grk “doing good and not fearing any intimidation.”

[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.

[3:16]  ²⁵ 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]  ²⁶ tn Grk “when you are spoken against.”

[4:1]  ²⁷ 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]  ²⁸ 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.

[4:6]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ tn Grk “according to men.”

[4:6]  ³⁴ tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

[4:6]  ³⁵ tn Grk “according to God.”

[4:13]  ³⁶ tn Grk “in the revelation of his glory.”

[4:13]  ³⁷ 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.

[4:15]  ³⁸ 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.

[5:2]  ³⁹ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ⁴⁰ tc A few important mss (א* B sa) lack ἐπισκοποῦντες (episkopounte", “exercising oversight”), but the participle enjoys otherwise good ms support (Ì⁷² א² A P Ψ 33 1739 Ï lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.

[5:2]  ⁴¹ tn Or “not under compulsion/coercion.”

[5:2]  ⁴² tn Grk “according to God.”

[5:8]  ⁴³ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ⁴⁴ 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.