1 Petrus 2:1

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

1 Petrus 3:11

3:11 And he must turn away from evil and do good;

he must seek peace and pursue it.

1 Petrus 1:1

Salutation

1:1 From Peter, ²  an apostle of Jesus Christ, to those temporarily residing ³  abroad ⁴  (in Pontus, Galatia, Cappadocia, the province of Asia, ⁵  and Bithynia) who are chosen ⁶ 

1 Petrus 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ⁷  sympathetic, affectionate, compassionate, and humble.

1 Petrus 3:22

3:22 who went into heaven and is at the right hand of God ⁸  with angels and authorities and powers subject to him. ⁹ 

1 Petrus 4:18

4:18 And if the righteous are barely saved, what will become of ¹⁰  the ungodly and sinners? ¹¹ 

1 Petrus 3:10

3:10 For

the one who wants to love life and see good days must keep ¹²  his tongue from evil and his lips from uttering deceit.

1 Petrus 1:24

1:24 For

all flesh ¹³  is like grass

and all its glory like the flower of the grass; ¹⁴ 

the grass withers and the flower falls off,

1 Petrus 1:4

1:4 that is, ¹⁵  into ¹⁶  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

1 Petrus 1:11

1:11 They probed ¹⁷  into what person or time ¹⁸  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ¹⁹  and his subsequent glory. ²⁰ 

1 Petrus 1:2

1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling ²¹  with Jesus Christ’s blood. May grace and peace be yours in full measure! ²² 

1 Petrus 1:19

1:19 but by precious blood like that of an unblemished and spotless lamb, namely Christ.

1 Petrus 3:2

3:2 when they see your pure and reverent conduct. ²³ 

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ²⁴  desire. ²⁵  You lived then ²⁶  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ²⁷  and wanton idolatries. ²⁸ 

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ²⁹  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ³⁰  – and will bring praise ³¹  and glory and honor when Jesus Christ is revealed. ³² 

1 Petrus 1:21

1:21 Through him you now trust ³³  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 1:10

1:10 Concerning this salvation, ³⁴  the prophets ³⁵  who predicted the grace that would come to you ³⁶  searched and investigated carefully.

1 Petrus 5:10

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 ³⁷  will himself restore, confirm, strengthen, and establish you. ³⁸ 

1 Petrus 2:22

2:22 He ³⁹  committed no sin nor was deceit found in his mouth. ⁴⁰ 

1 Petrus 1:13

1:13 Therefore, get your minds ready for action ⁴¹  by being fully sober, and set your hope ⁴²  completely on the grace that will be brought to you when Jesus Christ is revealed. ⁴³ 

1 Petrus 2:8

2:8 and a stumbling-stone ⁴⁴  and a rock to trip over. ⁴⁵  They stumble ⁴⁶  because they disobey the word, as they were destined to do. ⁴⁷ 

1 Petrus 5:1

Leading and Living in God’s Flock

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

1 Petrus 3:4

3:4 but the inner person ⁴⁸  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ⁴⁹  for doing what is right, ⁵⁰  you are blessed. But do not be terrified of them ⁵¹  or be shaken. ⁵² 

1 Petrus 3:6

3:6 like Sarah who obeyed ⁵³  Abraham, calling him lord. You become her children ⁵⁴  when you do what is good and have no fear in doing so. ⁵⁵ 

1 Petrus 4:5

4:5 They will face a reckoning before ⁵⁶  Jesus Christ ⁵⁷  who stands ready to judge the living and the dead.

1 Petrus 4:7

Service, Suffering, and Judgment

4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. ⁵⁸ 

1 Petrus 2:18

2:18 Slaves, ⁵⁹  be subject ⁶⁰  to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.

1 Petrus 2:25

2:25 For you were going astray like sheep ⁶¹  but now you have turned back to the shepherd and guardian of your souls.

1 Petrus 1:8

1:8 You ⁶²  have not seen him, but you love him. You ⁶³  do not see him now but you believe in him, and so you rejoice ⁶⁴  with an indescribable and glorious ⁶⁵  joy,

1 Petrus 3:15

3:15 But set Christ ⁶⁶  apart ⁶⁷  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁶⁸ 

1 Petrus 3:12

3:12 For the eyes of the Lord are ⁶⁹  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ⁷⁰ 

1 Petrus 2:11

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

1 Petrus 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ⁷¹  is on the prowl looking for someone ⁷²  to devour.

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 2:14

2:14 or to governors as those he commissions ⁷³  to punish wrongdoers and praise ⁷⁴  those who do good.

1 Petrus 3:3

3:3 Let your ⁷⁵  beauty ⁷⁶  not be external – the braiding of hair and wearing of gold jewelry ⁷⁷  or fine clothes –

1 Petrus 5:4

5:4 Then ⁷⁸  when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

1 Petrus 2:5

2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer ⁷⁹  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 4:17

4:17 For it is time for judgment to begin, starting with the house ⁸⁰  of God. And if it starts with us, what will be the fate ⁸¹  of those who are disobedient to the gospel of God?

1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ⁸²  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ⁸³ 

1 Petrus 2:2

2:2 And ⁸⁴  yearn ⁸⁵  like newborn infants for pure, spiritual milk, ⁸⁶  so that by it you may grow up to ⁸⁷  salvation, ⁸⁸ 

1 Petrus 5:12

Final Greetings

5:12 Through Silvanus, ⁸⁹  whom I know to be a faithful brother, ⁹⁰  I have written to you briefly, in order to encourage you and testify ⁹¹  that this is the true grace of God. Stand fast in it. ⁹² 

1 Petrus 2:19

2:19 For this finds God’s favor, ⁹³  if because of conscience toward God ⁹⁴  someone endures hardships in suffering unjustly.

1 Petrus 2:7

2:7 So you who believe see ⁹⁵  his value, ⁹⁶  but for those who do not believe, the stone that the builders rejected has become the ⁹⁷  cornerstone, ⁹⁸ 

1 Petrus 4:4

4:4 So ⁹⁹  they are astonished ¹⁰⁰  when you do not rush with them into the same flood of wickedness, and they vilify you. ¹⁰¹ 

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 ¹⁰²  of the one who called you out of darkness into his marvelous light.

1 Petrus 1:17

1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here ¹⁰³  in reverence.

1 Petrus 3:16

3:16 Yet do it with courtesy and respect, ¹⁰⁴  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ¹⁰⁵ 

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ¹⁰⁶  a living stone rejected by men but ¹⁰⁷  chosen and priceless ¹⁰⁸  in God’s sight,

1 Petrus 4:11

4:11 Whoever speaks, let it be with ¹⁰⁹  God’s words. ¹¹⁰  Whoever serves, do so with the strength ¹¹¹  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ¹¹²  the glory and the power forever and ever. Amen.

1 Petrus 5:7

5:7 by casting ¹¹³  all your cares ¹¹⁴  on him because he cares for you.

1 Petrus 1:14

1:14 Like obedient children, do not comply with ¹¹⁵  the evil urges you used to follow in your ignorance, ¹¹⁶ 

1 Petrus 1:25

1:25 but the word of the Lord ¹¹⁷  endures forever. ¹¹⁸ 

And this is the word that was proclaimed to you.

1 Petrus 3:13

3:13 For ¹¹⁹  who is going to harm you if you are devoted to what is good?

1 Petrus 5:2

5:2 Give a shepherd’s care to ¹²⁰  God’s flock among you, exercising oversight ¹²¹  not merely as a duty ¹²²  but willingly under God’s direction, ¹²³  not for shameful profit but eagerly.

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 ¹²⁴  you may also rejoice and be glad. ¹²⁵ 

1 Petrus 5:3

5:3 And do not lord it over ¹²⁶  those entrusted to you, ¹²⁷  but be examples to the flock.

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 2:23

2:23 When he was maligned, he ¹²⁸  did not answer back; when he suffered, he threatened ¹²⁹  no retaliation, ¹³⁰  but committed himself to God ¹³¹  who judges justly.

1 Petrus 2:6

2:6 For it says ¹³²  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ¹³³  and whoever believes ¹³⁴  in him ¹³⁵  will never ¹³⁶  be put to shame.” ¹³⁷ 

1 Petrus 2:12

2:12 and maintain good conduct ¹³⁸  among the non-Christians, ¹³⁹  so that though ¹⁴⁰  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ¹⁴¹ 

1 Petrus 2:16

2:16 Live ¹⁴²  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ¹⁴³ 

1 Petrus 3:5

3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ¹⁴⁴  the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead,

1 Petrus 5:5

5:5 In the same way, you who are younger, ¹⁴⁵  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. ¹⁴⁶ 

1 Petrus 2:24

2:24 He ¹⁴⁷  himself bore our sins ¹⁴⁸  in his body on the tree, that we may cease from sinning ¹⁴⁹  and live for righteousness. By his ¹⁵⁰  wounds ¹⁵¹  you were healed. ¹⁵² 

1 Petrus 1:12

1:12 They were shown ¹⁵³  that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven – things angels long to catch a glimpse of.

1 Petrus 5:11

5:11 To him belongs ¹⁵⁴  the power forever. Amen.

1 Petrus 3:19

3:19 In it ¹⁵⁵  he went and preached to the spirits in prison, ¹⁵⁶ 

1 Petrus 2:17

2:17 Honor all people, love the family of believers, ¹⁵⁷  fear God, honor the king.

1 Petrus 1:9

1:9 because you are attaining the goal of your faith – the salvation of your souls.

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ¹⁵⁸ 

1 Petrus 2:20

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. ¹⁵⁹ 

1 Petrus 4:9

4:9 Show hospitality ¹⁶⁰  to one another without complaining.

1 Petrus 1:22

1:22 You have purified ¹⁶¹  your souls by obeying the truth ¹⁶²  in order to show sincere mutual love. ¹⁶³  So ¹⁶⁴  love one another earnestly from a pure heart. ¹⁶⁵ 

1 Petrus 5:13

5:13 The church ¹⁶⁶  in Babylon, ¹⁶⁷  chosen together with you, ¹⁶⁸  greets you, and so does Mark, my son.

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹⁶⁹  others ¹⁷⁰  because you were called to inherit a blessing.

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ¹⁷¹  as good stewards of the varied grace of God.

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. ¹⁷² 

1 Petrus 3:21

3:21 And this prefigured baptism, which now saves you ¹⁷³  – not the washing off of physical dirt ¹⁷⁴  but the pledge ¹⁷⁵  of a good conscience to God – through the resurrection of Jesus Christ,

1 Petrus 5:9

5:9 Resist him, ¹⁷⁶  strong in your faith, because you know ¹⁷⁷  that your brothers and sisters ¹⁷⁸  throughout the world ¹⁷⁹  are enduring ¹⁸⁰  the same kinds of suffering. ¹⁸¹ 

1 Petrus 1:6

1:6 This brings you great joy, ¹⁸²  although you may have to suffer ¹⁸³  for a short time in various trials.

1 Petrus 1:15

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

1 Petrus 1:20

1:20 He was foreknown ¹⁸⁴  before the foundation of the world but ¹⁸⁵  was manifested in these last times ¹⁸⁶  for your sake.

1 Petrus 2:15

2:15 For God wants you ¹⁸⁷  to silence the ignorance of foolish people by doing good.

1 Petrus 4:2

4:2 in that he spends the rest of his time ¹⁸⁸  on earth concerned about the will of God and not human desires.

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ¹⁸⁹  who is the Spirit of God, ¹⁹⁰  rests ¹⁹¹  on you.

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ¹⁹²  even if some are disobedient to the word, they will be won over without a word by the way you live, ¹⁹³ 

1 Petrus 1:5

1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

1 Petrus 1:18

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 Petrus 4:1

4:1 So, since Christ suffered ¹⁹⁴  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ¹⁹⁵ 

1 Petrus 4:16

4:16 But if you suffer as a Christian, ¹⁹⁶  do not be ashamed, but glorify ¹⁹⁷  God that you bear such a name. ¹⁹⁸ 

1 Petrus 3:20

3:20 after they were disobedient long ago ¹⁹⁹  when God patiently waited ²⁰⁰  in the days of Noah as an ark was being constructed. In the ark ²⁰¹  a few, that is eight souls, were delivered through water.

[2:1]  ¹ tn Or “put away.”

[1:1]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[3:8]  ⁷ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

[3:22]  ⁸ tn Grk “who is at the right hand…having gone into heaven.”

[3:22]  ⁹ tn Grk “angels…having been subjected to him.”

[4:18]  ¹⁰ tn Grk “where will he appear.”

[4:18]  ¹¹ 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).

[3:10]  ¹² tn Grk “stop.”

[1:24]  ¹³ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

[1:24]  ¹⁴ tn Or “a wildflower.”

[1:4]  ¹⁵ 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]  ¹⁶ tn Grk “into,” continuing the description of v. 3 without an “and.”

[1:11]  ¹⁷ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ¹⁸ tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.

[1:11]  sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.

[1:11]  ¹⁹ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ²⁰ tn Grk “the glories after these things.”

[1:2]  ²¹ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ²² tn Grk “be multiplied to you.”

[3:2]  ²³ tn Grk “behavior,” the same word translated “the way you live” in vs. 1.

[4:3]  ²⁴ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ²⁵ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ²⁶ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ²⁷ 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]  ²⁸ tn The Greek words here all occur in the plural to describe their common practice in the past.

[1:7]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[1:21]  ³³ 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.

[1:10]  ³⁴ tn Grk “about which salvation.”

[1:10]  ³⁵ sn Prophets refers to the OT prophets.

[1:10]  ³⁶ tn Grk “who prophesied about the grace that is to/for you.”

[5:10]  ³⁷ tc ‡ A few important mss (א B 614 630 1505 pc) lack “Jesus” after “Christ,” while the majority include the name (Ì⁷² A P Ψ 33 1739 Ï latt). However, the inclusion is a natural and predictable expansion on the text. NA²⁷ includes ᾿Ιησοῦ (Ihsou, “Jesus”) in brackets, indicating doubts as to its authenticity. .

[5:10]  ³⁸ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

[2:22]  ³⁹ 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]  ⁴⁰ sn A quotation from Isa 53:9.

[1:13]  ⁴¹ 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]  ⁴² tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ⁴³ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[2:8]  ⁴⁴ 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]  ⁴⁵ sn A quotation from Isa 8:14.

[2:8]  ⁴⁶ 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]  ⁴⁷ tn Grk “to which they were also destined.”

[3:4]  ⁴⁸ 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.

[3:14]  ⁴⁹ 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]  ⁵⁰ tn Grk “because of righteousness.”

[3:14]  ⁵¹ 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]  ⁵² sn A quotation from Isa 8:12.

[3:6]  ⁵³ tn Grk “as Sarah obeyed.”

[3:6]  ⁵⁴ tn Grk “whose children you become.”

[3:6]  ⁵⁵ tn Grk “doing good and not fearing any intimidation.”

[4:5]  ⁵⁶ tn Grk “give an account to.”

[4:5]  ⁵⁷ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[4:7]  ⁵⁸ tn Grk “for prayers.”

[2:18]  ⁵⁹ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ⁶⁰ tn Grk “being subject,” but continuing the sense of command from vs. 13.

[2:25]  ⁶¹ sn A quotation from Isa 53:6.

[1:8]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “glorified.”

[3:15]  ⁶⁶ 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]  ⁶⁷ tn Or “sanctify Christ as Lord.”

[3:15]  ⁶⁸ tn Grk “the hope in you.”

[3:12]  ⁶⁹ 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]  ⁷⁰ sn Verses 10-12 are a quotation from Ps 34:12-16.

[5:8]  ⁷¹ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ⁷² 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.

[2:14]  ⁷³ tn Grk “those sent by him.”

[2:14]  ⁷⁴ tn Grk “for the punishment…and the praise.”

[3:3]  ⁷⁵ tn Grk “whose,” referring to the wives.

[3:3]  ⁷⁶ tn Or “adornment.”

[3:3]  ⁷⁷ 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.

[5:4]  ⁷⁸ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

[2:5]  ⁷⁹ tn Grk “unto a holy priesthood to offer.”

[4:17]  ⁸⁰ tn Grk “to begin from the house.”

[4:17]  ⁸¹ tn Or “the end.”

[3:7]  ⁸² 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]  ⁸³ 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.

[2:2]  ⁸⁴ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁸⁵ tn Grk “getting rid of…yearn for.”

[2:2]  ⁸⁶ 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]  ⁸⁷ 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]  ⁸⁸ 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.

[5:12]  ⁸⁹ 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]  ⁹⁰ tn Grk “the faithful brother, as I think.”

[5:12]  ⁹¹ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ⁹² tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

[2:19]  ⁹³ 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]  ⁹⁴ 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.

[2:7]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Grk “the head of the corner.”

[2:7]  ⁹⁸ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[4:4]  ⁹⁹ 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]  ¹⁰⁰ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ¹⁰¹ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[2:9]  ¹⁰² sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[1:17]  ¹⁰³ tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).

[3:16]  ¹⁰⁴ 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]  ¹⁰⁵ tn Grk “when you are spoken against.”

[2:4]  ¹⁰⁶ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ¹⁰⁷ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ¹⁰⁸ tn Grk “chosen, priceless.”

[4:11]  ¹⁰⁹ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ¹¹⁰ tn Or “oracles.”

[4:11]  ¹¹¹ tn Grk “if anyone serves – with strength…”

[4:11]  ¹¹² tn Grk “is/are.”

[5:7]  ¹¹³ 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]  ¹¹⁴ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[1:14]  ¹¹⁵ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ¹¹⁶ tn Grk “the former lusts in your ignorance.”

[1:25]  ¹¹⁷ 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]  ¹¹⁸ sn A quotation from Isa 40:6, 8.

[3:13]  ¹¹⁹ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[5:2]  ¹²⁰ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ¹²¹ 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]  ¹²² tn Or “not under compulsion/coercion.”

[5:2]  ¹²³ tn Grk “according to God.”

[4:13]  ¹²⁴ tn Grk “in the revelation of his glory.”

[4:13]  ¹²⁵ 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.

[5:3]  ¹²⁶ 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]  ¹²⁷ tn Grk “the ones allotted,” referring to those God has given over to their care.

[2:23]  ¹²⁸ 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]  ¹²⁹ tn Grk “he did not threaten, but.”

[2:23]  ¹³⁰ sn An allusion to Isa 53:7.

[2:23]  ¹³¹ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[2:6]  ¹³² tn Grk “it contains,” “it stands.”

[2:6]  ¹³³ tn Grk “chosen, priceless.”

[2:6]  ¹³⁴ tn Grk “the one who believes.”

[2:6]  ¹³⁵ 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]  ¹³⁶ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ¹³⁷ sn A quotation from Isa 28:16.

[2:12]  ¹³⁸ tn Grk “keeping your conduct good.”

[2:12]  ¹³⁹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ¹⁴⁰ tn Grk “in order that in what they malign you.”

[2:12]  ¹⁴¹ 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).

[2:16]  ¹⁴² 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]  ¹⁴³ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

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

[1:3]  ¹⁴⁴ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

[5:5]  ¹⁴⁵ 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]  ¹⁴⁶ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[2:24]  ¹⁴⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁴⁸ sn A quotation from Isa 53:4, 12.

[2:24]  ¹⁴⁹ 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]  ¹⁵⁰ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁵¹ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁵² sn A quotation from Isa 53:5.

[1:12]  ¹⁵³ tn Grk “to whom [pl.] it was revealed.”

[5:11]  ¹⁵⁴ 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”).

[3:19]  ¹⁵⁵ 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]  ¹⁵⁶ 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.

[2:17]  ¹⁵⁷ 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.”

[4:15]  ¹⁵⁸ 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.

[2:20]  ¹⁵⁹ 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).

[4:9]  ¹⁶⁰ tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.

[1:22]  ¹⁶¹ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ¹⁶² tc Most later mss (P Ï) have διὰ πνεύματος (dia pneumato", “through the spirit”) after ἀληθείας (ajlhqeia", “truth”), while the words are lacking in a broad spectrum of early and important witnesses (Ì⁷² א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

[1:22]  ¹⁶³ tn Grk “for sincere brotherly love.”

[1:22]  ¹⁶⁴ 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]  ¹⁶⁵ tc A few mss (A B 1852 pc) lack καθαρᾶς (kaqaras, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (Ì⁷² א* C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.

[5:13]  ¹⁶⁶ 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]  ¹⁶⁷ 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]  ¹⁶⁸ tn Grk “chosen together,” implying the connection “with you” in context.

[3:9]  ¹⁶⁹ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ¹⁷⁰ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[4:10]  ¹⁷¹ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[4:19]  ¹⁷² tn Grk “in doing good.”

[3:21]  ¹⁷³ 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]  ¹⁷⁴ 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]  ¹⁷⁵ tn Or “response”; “answer.”

[5:9]  ¹⁷⁶ 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]  ¹⁷⁷ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ¹⁷⁸ 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]  ¹⁷⁹ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ¹⁸⁰ 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]  ¹⁸¹ tn Grk “the same things of sufferings.”

[1:6]  ¹⁸² tn Grk “in which you exult.”

[1:6]  ¹⁸³ tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most mss (Ì⁷² א² A C P Ψ 048 33 1739 Ï) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA²⁷ has the verb in brackets, indicating doubts as to its authenticity.

[1:6]  tn Grk “Though now, for a little while if necessary, you may have to suffer.”

[1:20]  ¹⁸⁴ 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]  ¹⁸⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[1:20]  ¹⁸⁶ tn Grk “at the last of the times.”

[2:15]  ¹⁸⁷ tn Grk “because thus it is God’s will.”

[4:2]  ¹⁸⁸ 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.

[4:14]  ¹⁸⁹ 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]  ¹⁹⁰ tn Grk “the Spirit of glory and of God.”

[4:14]  ¹⁹¹ sn A quotation taken from Isa 11:2.

[3:1]  ¹⁹² 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]  ¹⁹³ tn Grk “by the wives’ behavior.”

[4:1]  ¹⁹⁴ 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]  ¹⁹⁵ 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.

[4:16]  ¹⁹⁶ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ¹⁹⁷ 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]  ¹⁹⁸ tn Grk “in this name.”

[3:20]  ¹⁹⁹ 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]  ²⁰⁰ tn Grk “the patience of God waited.”

[3:20]  ²⁰¹ 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.