1 Petrus 1:25

1:25 but the word of the Lord ¹  endures forever. ² 

And this is the word that was proclaimed to you.

1 Petrus 4:11

4:11 Whoever speaks, let it be with ³  God’s words. ⁴  Whoever serves, do so with the strength ⁵  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ⁶  the glory and the power forever and ever. Amen.

1 Petrus 2:3

2:3 if you have experienced ⁷  the Lord’s kindness. ⁸ 

1 Petrus 3:12

3:12 For the eyes of the Lord are ⁹  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ¹⁰ 

1 Petrus 2:13

Submission to Authorities

2:13 Be subject to every human institution ¹¹  for the Lord’s sake, whether to a king as supreme

1 Petrus 1:15

1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct,

1 Petrus 4:5

4:5 They will face a reckoning before ¹²  Jesus Christ ¹³  who stands ready to judge the living and the dead.

1 Petrus 3:15

3:15 But set Christ ¹⁴  apart ¹⁵  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ¹⁶ 

1 Petrus 2:23

2:23 When he was maligned, he ¹⁷  did not answer back; when he suffered, he threatened ¹⁸  no retaliation, ¹⁹  but committed himself to God ²⁰  who judges justly.

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ²¹  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 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 ²²  of the one who called you out of darkness into his marvelous light.

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ²³  a living stone rejected by men but ²⁴  chosen and priceless ²⁵  in God’s sight,

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ²⁶  even if some are disobedient to the word, they will be won over without a word by the way you live, ²⁷ 

1 Petrus 5:7

5:7 by casting ²⁸  all your cares ²⁹  on him because he cares for you.

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. ³⁰ 

1 Petrus 3:18

3:18 ³¹ Because Christ also suffered ³²  once for sins,

the just for the unjust, ³³ 

to bring you to God,

by being put to death in the flesh

but ³⁴  by being made alive in the spirit. ³⁵ 

1 Petrus 2:22

2:22 He ³⁶  committed no sin nor was deceit found in his mouth. ³⁷ 

1 Petrus 3:19

3:19 In it ³⁸  he went and preached to the spirits in prison, ³⁹ 

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ⁴⁰  who is the Spirit of God, ⁴¹  rests ⁴²  on you.

1 Petrus 4:16

4:16 But if you suffer as a Christian, ⁴³  do not be ashamed, but glorify ⁴⁴  God that you bear such a name. ⁴⁵ 

1 Petrus 5:3

5:3 And do not lord it over ⁴⁶  those entrusted to you, ⁴⁷  but be examples to the flock.

1 Petrus 1:8

1:8 You ⁴⁸  have not seen him, but you love him. You ⁴⁹  do not see him now but you believe in him, and so you rejoice ⁵⁰  with an indescribable and glorious ⁵¹  joy,

1 Petrus 1:21

1:21 Through him you now trust ⁵²  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 2:21

2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps.

1 Petrus 2:24

2:24 He ⁵³  himself bore our sins ⁵⁴  in his body on the tree, that we may cease from sinning ⁵⁵  and live for righteousness. By his ⁵⁶  wounds ⁵⁷  you were healed. ⁵⁸ 

1 Petrus 5:5

5:5 In the same way, you who are younger, ⁵⁹  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. ⁶⁰ 

1 Petrus 2:12

2:12 and maintain good conduct ⁶¹  among the non-Christians, ⁶²  so that though ⁶³  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ⁶⁴ 

1 Petrus 4:18

4:18 And if the righteous are barely saved, what will become of ⁶⁵  the ungodly and sinners? ⁶⁶ 

1 Petrus 1:16

1:16 for it is written, “You shall be holy, because I am holy.” ⁶⁷ 

1 Petrus 2:2

2:2 And ⁶⁸  yearn ⁶⁹  like newborn infants for pure, spiritual milk, ⁷⁰  so that by it you may grow up to ⁷¹  salvation, ⁷² 

1 Petrus 2:19

2:19 For this finds God’s favor, ⁷³  if because of conscience toward God ⁷⁴  someone endures hardships in suffering unjustly.

1 Petrus 5:6

5:6 And God will exalt you in due time, ⁷⁵  if you humble yourselves under his mighty hand ⁷⁶ 

1 Petrus 5:13-14

5:13 The church ⁷⁷  in Babylon, ⁷⁸  chosen together with you, ⁷⁹  greets you, and so does Mark, my son. 5:14 Greet one another with a loving kiss. ⁸⁰  Peace to all of you who are in Christ. ⁸¹ 

1 Petrus 4:3-4

4:3 For the time that has passed was sufficient for you to do what the non-Christians ⁸²  desire. ⁸³  You lived then ⁸⁴  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ⁸⁵  and wanton idolatries. ⁸⁶  4:4 So ⁸⁷  they are astonished ⁸⁸  when you do not rush with them into the same flood of wickedness, and they vilify you. ⁸⁹ 

1 Petrus 4:17

4:17 For it is time for judgment to begin, starting with the house ⁹⁰  of God. And if it starts with us, what will be the fate ⁹¹  of those who are disobedient to the gospel of God?

1 Petrus 5:2

5:2 Give a shepherd’s care to ⁹²  God’s flock among you, exercising oversight ⁹³  not merely as a duty ⁹⁴  but willingly under God’s direction, ⁹⁵  not for shameful profit but eagerly.

1 Petrus 5:9

5:9 Resist him, ⁹⁶  strong in your faith, because you know ⁹⁷  that your brothers and sisters ⁹⁸  throughout the world ⁹⁹  are enduring ¹⁰⁰  the same kinds of suffering. ¹⁰¹ 

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ¹⁰²  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ¹⁰³  – and will bring praise ¹⁰⁴  and glory and honor when Jesus Christ is revealed. ¹⁰⁵ 

[1:25]  ¹ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[1:25]  ² sn A quotation from Isa 40:6, 8.

[4:11]  ³ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ⁴ tn Or “oracles.”

[4:11]  ⁵ tn Grk “if anyone serves – with strength…”

[4:11]  ⁶ tn Grk “is/are.”

[2:3]  ⁷ tn Grk “have tasted that the Lord is kind.”

[2:3]  ⁸ sn A quotation from Ps 34:8.

[3:12]  ⁹ 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]  ¹⁰ sn Verses 10-12 are a quotation from Ps 34:12-16.

[2:13]  ¹¹ 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.

[4:5]  ¹² tn Grk “give an account to.”

[4:5]  ¹³ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[3:15]  ¹⁴ 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]  ¹⁵ tn Or “sanctify Christ as Lord.”

[3:15]  ¹⁶ tn Grk “the hope in you.”

[2:23]  ¹⁷ 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]  ¹⁸ tn Grk “he did not threaten, but.”

[2:23]  ¹⁹ sn An allusion to Isa 53:7.

[2:23]  ²⁰ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[1:3]  ²¹ 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.

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

[2:4]  ²³ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ²⁴ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ²⁵ tn Grk “chosen, priceless.”

[3:1]  ²⁶ 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]  ²⁷ tn Grk “by the wives’ behavior.”

[5:7]  ²⁸ tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance – thus, “cast.” See below for discussion.

[5:7]  sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinwqhte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”

[5:7]  ²⁹ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[4:19]  ³⁰ tn Grk “in doing good.”

[3:18]  ³¹ 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]  ³² 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]  ³³ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ³⁴ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ³⁵ 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).”

[2:22]  ³⁶ 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]  ³⁷ sn A quotation from Isa 53:9.

[3:19]  ³⁸ tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:19]  ³⁹ sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.

[4:14]  ⁴⁰ 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]  ⁴¹ tn Grk “the Spirit of glory and of God.”

[4:14]  ⁴² sn A quotation taken from Isa 11:2.

[4:16]  ⁴³ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ⁴⁴ 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]  ⁴⁵ tn Grk “in this name.”

[5:3]  ⁴⁶ 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]  ⁴⁷ tn Grk “the ones allotted,” referring to those God has given over to their care.

[1:8]  ⁴⁸ tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:8]  ⁴⁹ tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:8]  ⁵⁰ tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.

[1:8]  ⁵¹ tn Grk “glorified.”

[1:21]  ⁵² 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.

[2:24]  ⁵³ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁵⁴ sn A quotation from Isa 53:4, 12.

[2:24]  ⁵⁵ 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]  ⁵⁶ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁵⁷ tn Grk the singular: “wound”; “injury.”

[2:24]  ⁵⁸ sn A quotation from Isa 53:5.

[5:5]  ⁵⁹ 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]  ⁶⁰ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[2:12]  ⁶¹ tn Grk “keeping your conduct good.”

[2:12]  ⁶² tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ⁶³ tn Grk “in order that in what they malign you.”

[2:12]  ⁶⁴ 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).

[4:18]  ⁶⁵ tn Grk “where will he appear.”

[4:18]  ⁶⁶ 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).

[1:16]  ⁶⁷ sn A quotation from Lev 19:2.

[2:2]  ⁶⁸ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁶⁹ tn Grk “getting rid of…yearn for.”

[2:2]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² 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.

[2:19]  ⁷³ 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]  ⁷⁴ 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.

[5:6]  ⁷⁵ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ⁷⁶ tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).

[5:13]  ⁷⁷ tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).

[5:13]  ⁷⁸ sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

[5:13]  ⁷⁹ tn Grk “chosen together,” implying the connection “with you” in context.

[5:14]  ⁸⁰ tn Grk “a kiss of love.”

[5:14]  ⁸¹ 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.

[4:3]  ⁸² tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ⁸³ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ⁸⁴ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ⁸⁵ 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]  ⁸⁶ tn The Greek words here all occur in the plural to describe their common practice in the past.

[4:4]  ⁸⁷ 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]  ⁸⁸ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ⁸⁹ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[4:17]  ⁹⁰ tn Grk “to begin from the house.”

[4:17]  ⁹¹ tn Or “the end.”

[5:2]  ⁹² tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ⁹³ 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]  ⁹⁴ tn Or “not under compulsion/coercion.”

[5:2]  ⁹⁵ tn Grk “according to God.”

[5:9]  ⁹⁶ 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]  ⁹⁷ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ⁹⁸ 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]  ⁹⁹ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ¹⁰⁰ 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]  ¹⁰¹ tn Grk “the same things of sufferings.”

[1:7]  ¹⁰² tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

[1:7]  sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.

[1:7]  ¹⁰³ tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

[1:7]  ¹⁰⁴ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

[1:7]  ¹⁰⁵ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).