Boks Temuan1 Peter 1:1--5:14
Konteks1:1 From Peter, 1 an apostle of Jesus Christ, to those temporarily residing 2 abroad 3 (in Pontus, Galatia, Cappadocia, the province of Asia, 4 and Bithynia) who are chosen 5 1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling 6 with Jesus Christ’s blood. May grace and peace be yours in full measure! 7
1:3 Blessed be 8 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, 1:4 that is, 9 into 10 an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 1:6 This brings you great joy, 11 although you may have to suffer 12 for a short time in various trials. 1:7 Such trials show the proven character of your faith, 13 which is much more valuable than gold – gold that is tested by fire, even though it is passing away 14 – and will bring praise 15 and glory and honor when Jesus Christ is revealed. 16 1:8 You 17 have not seen him, but you love him. You 18 do not see him now but you believe in him, and so you rejoice 19 with an indescribable and glorious 20 joy, 1:9 because you are attaining the goal of your faith – the salvation of your souls.
1:10 Concerning this salvation, 21 the prophets 22 who predicted the grace that would come to you 23 searched and investigated carefully. 1:11 They probed 24 into what person or time 25 the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ 26 and his subsequent glory. 27 1:12 They were shown 28 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.
1:13 Therefore, get your minds ready for action 29 by being fully sober, and set your hope 30 completely on the grace that will be brought to you when Jesus Christ is revealed. 31 1:14 Like obedient children, do not comply with 32 the evil urges you used to follow in your ignorance, 33 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” 34 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 35 in reverence. 1:18 You know that from your empty way of life inherited from your ancestors you were ransomed – not by perishable things like silver or gold, 1:19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 1:20 He was foreknown 36 before the foundation of the world but 37 was manifested in these last times 38 for your sake. 1:21 Through him you now trust 39 in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.
1:22 You have purified 40 your souls by obeying the truth 41 in order to show sincere mutual love. 42 So 43 love one another earnestly from a pure heart. 44 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 45 is like grass
and all its glory like the flower of the grass; 46
the grass withers and the flower falls off,
1:25 but the word of the Lord 47 endures forever. 48
And this is the word that was proclaimed to you.
2:1 So get rid of 49 all evil and all deceit and hypocrisy and envy and all slander. 2:2 And 50 yearn 51 like newborn infants for pure, spiritual milk, 52 so that by it you may grow up to 53 salvation, 54 2:3 if you have experienced 55 the Lord’s kindness. 56
2:4 So as you come to him, 57 a living stone rejected by men but 58 chosen and priceless 59 in God’s sight, 2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer 60 spiritual sacrifices that are acceptable to God through Jesus Christ. 2:6 For it says 61 in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, 62 and whoever believes 63 in him 64 will never 65 be put to shame.” 66 2:7 So you who believe see 67 his value, 68 but for those who do not believe, the stone that the builders rejected has become the 69 cornerstone, 70 2:8 and a stumbling-stone 71 and a rock to trip over. 72 They stumble 73 because they disobey the word, as they were destined to do. 74 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 75 of the one who called you out of darkness into his marvelous light. 2:10 You 76 once were not a people, but now you are God’s people. You were shown no mercy, 77 but now you have received mercy.
2:11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 2:12 and maintain good conduct 78 among the non-Christians, 79 so that though 80 they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 81
2:13 Be subject to every human institution 82 for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions 83 to punish wrongdoers and praise 84 those who do good. 2:15 For God wants you 85 to silence the ignorance of foolish people by doing good. 2:16 Live 86 as free people, not using your freedom as a pretext for evil, but as God’s slaves. 87 2:17 Honor all people, love the family of believers, 88 fear God, honor the king.
2:18 Slaves, 89 be subject 90 to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 2:19 For this finds God’s favor, 91 if because of conscience toward God 92 someone endures hardships in suffering unjustly. 2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 93 2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 2:22 He 94 committed no sin nor was deceit found in his mouth. 95 2:23 When he was maligned, he 96 did not answer back; when he suffered, he threatened 97 no retaliation, 98 but committed himself to God 99 who judges justly. 2:24 He 100 himself bore our sins 101 in his body on the tree, that we may cease from sinning 102 and live for righteousness. By his 103 wounds 104 you were healed. 105 2:25 For you were going astray like sheep 106 but now you have turned back to the shepherd and guardian of your souls.
3:1 In the same way, wives, be subject to your own husbands. Then, 107 even if some are disobedient to the word, they will be won over without a word by the way you live, 108 3:2 when they see your pure and reverent conduct. 109 3:3 Let your 110 beauty 111 not be external – the braiding of hair and wearing of gold jewelry 112 or fine clothes – 3:4 but the inner person 113 of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 3:6 like Sarah who obeyed 114 Abraham, calling him lord. You become her children 115 when you do what is good and have no fear in doing so. 116 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners 117 and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. 118
3:8 Finally, all of you be harmonious, 119 sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless 120 others 121 because you were called to inherit a blessing. 3:10 For
the one who wants to love life and see good days must keep 122 his tongue from evil and his lips from uttering deceit.
3:11 And he must turn away from evil and do good;
he must seek peace and pursue it.
3:12 For the eyes of the Lord are 123 upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil. 124
3:13 For 125 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 126 for doing what is right, 127 you are blessed. But do not be terrified of them 128 or be shaken. 129 3:15 But set Christ 130 apart 131 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 132 3:16 Yet do it with courtesy and respect, 133 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 134 3:17 For it is better to suffer for doing good, if God wills it, 135 than for doing evil.
3:18 136 Because Christ also suffered 137 once for sins,
the just for the unjust, 138
to bring you to God,
by being put to death in the flesh
but 139 by being made alive in the spirit. 140
3:19 In it 141 he went and preached to the spirits in prison, 142
3:20 after they were disobedient long ago 143 when God patiently waited 144 in the days of Noah as an ark was being constructed. In the ark 145 a few, that is eight souls, were delivered through water. 3:21 And this prefigured baptism, which now saves you 146 – not the washing off of physical dirt 147 but the pledge 148 of a good conscience to God – through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God 149 with angels and authorities and powers subject to him. 150
4:1 So, since Christ suffered 151 in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 152 4:2 in that he spends the rest of his time 153 on earth concerned about the will of God and not human desires. 4:3 For the time that has passed was sufficient for you to do what the non-Christians 154 desire. 155 You lived then 156 in debauchery, evil desires, drunkenness, carousing, drinking bouts, 157 and wanton idolatries. 158 4:4 So 159 they are astonished 160 when you do not rush with them into the same flood of wickedness, and they vilify you. 161 4:5 They will face a reckoning before 162 Jesus Christ 163 who stands ready to judge the living and the dead. 4:6 Now it was for this very purpose 164 that the gospel was preached to those who are now dead, 165 so that though 166 they were judged in the flesh 167 by human standards 168 they may live spiritually 169 by God’s standards. 170
4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. 171 4:8 Above all keep 172 your love for one another fervent, 173 because love covers a multitude of sins. 174 4:9 Show hospitality 175 to one another without complaining. 4:10 Just as each one has received a gift, use it to serve one another 176 as good stewards of the varied grace of God. 4:11 Whoever speaks, let it be with 177 God’s words. 178 Whoever serves, do so with the strength 179 that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong 180 the glory and the power forever and ever. Amen.
4:12 Dear friends, do not be astonished 181 that a trial by fire is occurring among you, 182 as though something strange were happening to you. 4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed 183 you may also rejoice and be glad. 184 4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, 185 who is the Spirit of God, 186 rests 187 on you. 4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 188 4:16 But if you suffer as a Christian, 189 do not be ashamed, but glorify 190 God that you bear such a name. 191 4:17 For it is time for judgment to begin, starting with the house 192 of God. And if it starts with us, what will be the fate 193 of those who are disobedient to the gospel of God? 4:18 And if the righteous are barely saved, what will become of 194 the ungodly and sinners? 195 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. 196
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: 5:2 Give a shepherd’s care to 197 God’s flock among you, exercising oversight 198 not merely as a duty 199 but willingly under God’s direction, 200 not for shameful profit but eagerly. 5:3 And do not lord it over 201 those entrusted to you, 202 but be examples to the flock. 5:4 Then 203 when the Chief Shepherd appears, you will receive the crown of glory that never fades away.
5:5 In the same way, you who are younger, 204 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. 205 5:6 And God will exalt you in due time, 206 if you humble yourselves under his mighty hand 207 5:7 by casting 208 all your cares 209 on him because he cares for you. 5:8 Be sober and alert. Your enemy the devil, like a roaring lion, 210 is on the prowl looking for someone 211 to devour. 5:9 Resist him, 212 strong in your faith, because you know 213 that your brothers and sisters 214 throughout the world 215 are enduring 216 the same kinds of suffering. 217 5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ 218 will himself restore, confirm, strengthen, and establish you. 219 5:11 To him belongs 220 the power forever. Amen.
5:12 Through Silvanus, 221 whom I know to be a faithful brother, 222 I have written to you briefly, in order to encourage you and testify 223 that this is the true grace of God. Stand fast in it. 224 5:13 The church 225 in Babylon, 226 chosen together with you, 227 greets you, and so does Mark, my son. 5:14 Greet one another with a loving kiss. 228 Peace to all of you who are in Christ. 229
[1:1] 1 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] 2 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] 3 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] 4 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] 5 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.
[1:2] 6 sn For obedience and for sprinkling indicates the purpose of their choice or election by God.
[1:2] 7 tn Grk “be multiplied to you.”
[1:3] 11 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.
[1:4] 16 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
[1:4] 17 tn Grk “into,” continuing the description of v. 3 without an “and.”
[1:6] 21 tn Grk “in which you exult.”
[1:6] 22 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most
[1:7] 26 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] 27 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] 28 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] 29 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
[1:8] 31 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] 32 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] 33 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.
[1:10] 36 tn Grk “about which salvation.”
[1:10] 37 sn Prophets refers to the OT prophets.
[1:10] 38 tn Grk “who prophesied about the grace that is to/for you.”
[1:11] 41 tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
[1:11] 42 tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.
[1:11] 43 tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
[1:11] 44 tn Grk “the glories after these things.”
[1:12] 46 tn Grk “to whom [pl.] it was revealed.”
[1:13] 51 tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.
[1:13] 52 tn Grk “having bound up…, being sober, set your hope…”
[1:13] 53 tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
[1:14] 56 tn Or “do not be conformed to”; Grk “not being conformed to.”
[1:14] 57 tn Grk “the former lusts in your ignorance.”
[1:16] 61 sn A quotation from Lev 19:2.
[1:17] 66 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).
[1:20] 71 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:20] 72 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[1:20] 73 tn Grk “at the last of the times.”
[1:21] 76 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
[1:22] 81 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
[1:22] 82 tc Most later
[1:22] 83 tn Grk “for sincere brotherly love.”
[1:22] 84 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] 85 tc A few
[1:24] 86 sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.
[1:24] 87 tn Or “a wildflower.”
[1:25] 91 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] 92 sn A quotation from Isa 40:6, 8.
[2:2] 101 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
[2:2] 102 tn Grk “getting rid of…yearn for.”
[2:2] 103 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] 104 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] 105 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.
[2:3] 106 tn Grk “have tasted that the Lord is kind.”
[2:3] 107 sn A quotation from Ps 34:8.
[2:4] 111 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
[2:4] 112 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[2:4] 113 tn Grk “chosen, priceless.”
[2:5] 116 tn Grk “unto a holy priesthood to offer.”
[2:6] 121 tn Grk “it contains,” “it stands.”
[2:6] 122 tn Grk “chosen, priceless.”
[2:6] 123 tn Grk “the one who believes.”
[2:6] 124 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] 125 tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”
[2:6] 126 sn A quotation from Isa 28:16.
[2:7] 126 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] 127 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] 128 tn Grk “the head of the corner.”
[2:7] 129 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
[2:8] 131 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] 132 sn A quotation from Isa 8:14.
[2:8] 133 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] 134 tn Grk “to which they were also destined.”
[2:9] 136 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
[2:10] 141 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] 142 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
[2:12] 146 tn Grk “keeping your conduct good.”
[2:12] 147 tn Grk “the Gentiles,” used here of those who are not God’s people.
[2:12] 148 tn Grk “in order that in what they malign you.”
[2:12] 149 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).
[2:13] 151 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.
[2:14] 156 tn Grk “those sent by him.”
[2:14] 157 tn Grk “for the punishment…and the praise.”
[2:15] 161 tn Grk “because thus it is God’s will.”
[2:16] 166 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] 167 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.
[2:17] 171 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.”
[2:18] 176 tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).
[2:18] 177 tn Grk “being subject,” but continuing the sense of command from vs. 13.
[2:19] 181 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] 182 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 Ac B P 049 Ï lat co), and best explains the rise of the other readings.
[2:20] 186 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
[2:22] 191 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] 192 sn A quotation from Isa 53:9.
[2:23] 196 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] 197 tn Grk “he did not threaten, but.”
[2:23] 198 sn An allusion to Isa 53:7.
[2:23] 199 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
[2:24] 201 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 202 sn A quotation from Isa 53:4, 12.
[2:24] 203 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] 204 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 205 tn Grk the singular: “wound”; “injury.”
[2:24] 206 sn A quotation from Isa 53:5.
[2:25] 206 sn A quotation from Isa 53:6.
[3:1] 211 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] 212 tn Grk “by the wives’ behavior.”
[3:2] 216 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
[3:3] 221 tn Grk “whose,” referring to the wives.
[3:3] 223 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
[3:4] 226 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.
[3:6] 231 tn Grk “as Sarah obeyed.”
[3:6] 232 tn Grk “whose children you become.”
[3:6] 233 tn Grk “doing good and not fearing any intimidation.”
[3:7] 236 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] 237 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.
[3:8] 241 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
[3:9] 246 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
[3:9] 247 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
[3:12] 256 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] 257 sn Verses 10-12 are a quotation from Ps 34:12-16.
[3:13] 261 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
[3:14] 266 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] 267 tn Grk “because of righteousness.”
[3:14] 268 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] 269 sn A quotation from Isa 8:12.
[3:15] 271 tc Most later
[3:15] 272 tn Or “sanctify Christ as Lord.”
[3:15] 273 tn Grk “the hope in you.”
[3:16] 276 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] 277 tn Grk “when you are spoken against.”
[3:17] 281 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
[3:18] 286 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] 287 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 Cvid 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] 288 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
[3:18] 289 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[3:18] 290 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).”
[3:19] 291 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] 292 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.
[3:20] 296 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] 297 tn Grk “the patience of God waited.”
[3:20] 298 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.
[3:21] 301 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 302 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
[3:21] 303 tn Or “response”; “answer.”
[3:22] 306 tn Grk “who is at the right hand…having gone into heaven.”
[3:22] 307 tn Grk “angels…having been subjected to him.”
[4:1] 311 tc Most
[4:1] 312 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.
[4:2] 316 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.
[4:3] 321 tn Grk “the Gentiles,” used here of those who are not God’s people.
[4:3] 322 tn Grk “to accomplish the desire of the Gentiles.”
[4:3] 323 tn Grk “having gone along,” referring to the readers’ behavior in time past.
[4:3] 324 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] 325 tn The Greek words here all occur in the plural to describe their common practice in the past.
[4:4] 326 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] 327 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
[4:4] 328 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
[4:5] 331 tn Grk “give an account to.”
[4:5] 332 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
[4:6] 336 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] 337 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] 338 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] 339 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] 340 tn Grk “according to men.”
[4:6] 341 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
[4:6] 342 tn Grk “according to God.”
[4:7] 341 tn Grk “for prayers.”
[4:8] 346 tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
[4:8] 348 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).
[4:9] 351 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.
[4:10] 356 tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
[4:11] 361 tn Grk “if anyone speaks – as God’s words.”
[4:11] 363 tn Grk “if anyone serves – with strength…”
[4:12] 366 tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
[4:12] 367 tn Grk “at the burning among you, occurring to you for testing.”
[4:13] 371 tn Grk “in the revelation of his glory.”
[4:13] 372 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.
[4:14] 376 tc Many
[4:14] 377 tn Grk “the Spirit of glory and of God.”
[4:14] 378 sn A quotation taken from Isa 11:2.
[4:15] 381 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.
[4:16] 386 tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
[4:16] 387 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] 388 tn Grk “in this name.”
[4:17] 391 tn Grk “to begin from the house.”
[4:18] 396 tn Grk “where will he appear.”
[4:18] 397 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.
[4:19] 401 tn Grk “in doing good.”
[5:2] 406 tn Grk “shepherd,” “tend,” “pastor.”
[5:2] 407 tc A few important
[5:2] 408 tn Or “not under compulsion/coercion.”
[5:2] 409 tn Grk “according to God.”
[5:3] 411 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] 412 tn Grk “the ones allotted,” referring to those God has given over to their care.
[5:4] 416 tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
[5:5] 421 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] 422 sn A quotation from Prov 3:34 (cf. Jas 4:6).
[5:6] 426 tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
[5:6] 427 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).
[5:7] 431 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] 432 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
[5:8] 436 sn This phrase may be an allusion to Ps 22:13.
[5:8] 437 tc A few
[5:9] 441 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] 442 tn Grk “knowing,” a participle that usually denotes a reason for the related action.
[5:9] 443 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] 444 tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
[5:9] 445 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] 446 tn Grk “the same things of sufferings.”
[5:10] 446 tc ‡ A few important
[5:10] 447 tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
[5:11] 451 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).
[5:12] 456 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] 457 tn Grk “the faithful brother, as I think.”
[5:12] 458 tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.
[5:12] 459 tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.
[5:13] 461 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] 462 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] 463 tn Grk “chosen together,” implying the connection “with you” in context.
[5:14] 466 tn Grk “a kiss of love.”
[5:14] 467 tc Most
