1 Petrus 2:7

2:7 So you who believe see ¹  his value, ²  but for those who do not believe, the stone that the builders rejected has become the ³  cornerstone, ⁴ 

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 1:4

1:4 that is, ⁵  into ⁶  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

1 Petrus 5:3

5:3 And do not lord it over ⁷  those entrusted to you, ⁸  but be examples to the flock.

1 Petrus 2:8

2:8 and a stumbling-stone ⁹  and a rock to trip over. ¹⁰  They stumble ¹¹  because they disobey the word, as they were destined to do. ¹² 

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ¹³  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 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 ¹⁴  you may also rejoice and be glad. ¹⁵ 

1 Petrus 1:12

1:12 They were shown ¹⁶  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 2:24

2:24 He ¹⁷  himself bore our sins ¹⁸  in his body on the tree, that we may cease from sinning ¹⁹  and live for righteousness. By his ²⁰  wounds ²¹  you were healed. ²² 

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 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ²³  others ²⁴  because you were called to inherit a blessing.

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 1:10

1:10 Concerning this salvation, ²⁵  the prophets ²⁶  who predicted the grace that would come to you ²⁷  searched and investigated carefully.

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ²⁸  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ²⁹  – and will bring praise ³⁰  and glory and honor when Jesus Christ is revealed. ³¹ 

1 Petrus 4:11

4:11 Whoever speaks, let it be with ³²  God’s words. ³³  Whoever serves, do so with the strength ³⁴  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ³⁵  the glory and the power forever and ever. Amen.

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ³⁶  desire. ³⁷  You lived then ³⁸  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ³⁹  and wanton idolatries. ⁴⁰ 

1 Petrus 5:12

Final Greetings

5:12 Through Silvanus, ⁴¹  whom I know to be a faithful brother, ⁴²  I have written to you briefly, in order to encourage you and testify ⁴³  that this is the true grace of God. Stand fast in it. ⁴⁴ 

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ⁴⁵  as good stewards of the varied grace of God.

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 ⁴⁶  with Jesus Christ’s blood. May grace and peace be yours in full measure! ⁴⁷ 

1 Petrus 5:11

5:11 To him belongs ⁴⁸  the power forever. Amen.

1 Petrus 5:14

5:14 Greet one another with a loving kiss. ⁴⁹  Peace to all of you who are in Christ. ⁵⁰ 

1 Petrus 1:22

1:22 You have purified ⁵¹  your souls by obeying the truth ⁵²  in order to show sincere mutual love. ⁵³  So ⁵⁴  love one another earnestly from a pure heart. ⁵⁵ 

1 Petrus 3:18

3:18 ⁵⁶ Because Christ also suffered ⁵⁷  once for sins,

the just for the unjust, ⁵⁸ 

to bring you to God,

by being put to death in the flesh

but ⁵⁹  by being made alive in the spirit. ⁶⁰ 

1 Petrus 4:6

4:6 Now it was for this very purpose ⁶¹  that the gospel was preached to those who are now dead, ⁶²  so that though ⁶³  they were judged in the flesh ⁶⁴  by human standards ⁶⁵  they may live spiritually ⁶⁶  by God’s standards. ⁶⁷ 

1 Petrus 1:9

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

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ⁶⁸  a living stone rejected by men but ⁶⁹  chosen and priceless ⁷⁰  in God’s sight,

1 Petrus 1:6

1:6 This brings you great joy, ⁷¹  although you may have to suffer ⁷²  for a short time in various trials.

1 Petrus 1:20

1:20 He was foreknown ⁷³  before the foundation of the world but ⁷⁴  was manifested in these last times ⁷⁵  for your sake.

1 Petrus 2:19

2:19 For this finds God’s favor, ⁷⁶  if because of conscience toward God ⁷⁷  someone endures hardships in suffering unjustly.

1 Petrus 4:18

4:18 And if the righteous are barely saved, what will become of ⁷⁸  the ungodly and sinners? ⁷⁹ 

1 Petrus 5:4

5:4 Then ⁸⁰  when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

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. ⁸¹ 

1 Petrus 3:4

3:4 but the inner person ⁸²  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

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 ⁸³  spiritual sacrifices that are acceptable to God through Jesus Christ.

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 ⁸⁴  will himself restore, confirm, strengthen, and establish you. ⁸⁵ 

[2:7]  ¹ 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]  ² 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]  ³ tn Grk “the head of the corner.”

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

[1:4]  ⁵ 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]  ⁶ tn Grk “into,” continuing the description of v. 3 without an “and.”

[5:3]  ⁷ 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]  ⁸ tn Grk “the ones allotted,” referring to those God has given over to their care.

[2:8]  ⁹ 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]  ¹⁰ sn A quotation from Isa 8:14.

[2:8]  ¹¹ 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]  ¹² tn Grk “to which they were also destined.”

[1:3]  ¹³ 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.

[4:13]  ¹⁴ tn Grk “in the revelation of his glory.”

[4:13]  ¹⁵ 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.

[1:12]  ¹⁶ tn Grk “to whom [pl.] it was revealed.”

[2:24]  ¹⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁸ sn A quotation from Isa 53:4, 12.

[2:24]  ¹⁹ 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]  ²⁰ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ²¹ tn Grk the singular: “wound”; “injury.”

[2:24]  ²² sn A quotation from Isa 53:5.

[3:9]  ²³ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ²⁴ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[1:10]  ²⁵ tn Grk “about which salvation.”

[1:10]  ²⁶ sn Prophets refers to the OT prophets.

[1:10]  ²⁷ tn Grk “who prophesied about the grace that is to/for you.”

[1:7]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[4:11]  ³² tn Grk “if anyone speaks – as God’s words.”

[4:11]  ³³ tn Or “oracles.”

[4:11]  ³⁴ tn Grk “if anyone serves – with strength…”

[4:11]  ³⁵ tn Grk “is/are.”

[4:3]  ³⁶ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ³⁷ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ³⁸ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ³⁹ 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]  ⁴⁰ tn The Greek words here all occur in the plural to describe their common practice in the past.

[5:12]  ⁴¹ 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]  ⁴² tn Grk “the faithful brother, as I think.”

[5:12]  ⁴³ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ⁴⁴ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

[4:10]  ⁴⁵ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[1:2]  ⁴⁶ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ⁴⁷ tn Grk “be multiplied to you.”

[5:11]  ⁴⁸ 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”).

[5:14]  ⁴⁹ tn Grk “a kiss of love.”

[5:14]  ⁵⁰ tc Most mss (א P 1739^c Ï) have ἀμήν (amen, “amen”) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as A B Ψ 81 323 945 1241 1739* co seems inexplicable unless the word here is not authentic.

[1:22]  ⁵¹ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ⁵² 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]  ⁵³ tn Grk “for sincere brotherly love.”

[1:22]  ⁵⁴ 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]  ⁵⁵ 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.

[3:18]  ⁵⁶ 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]  ⁵⁷ tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì⁷² א A C^vid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.

[3:18]  ⁵⁸ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ⁵⁹ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ⁶⁰ sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”

[4:6]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ tn Grk “according to men.”

[4:6]  ⁶⁶ tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

[4:6]  ⁶⁷ tn Grk “according to God.”

[2:4]  ⁶⁸ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ⁶⁹ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ⁷⁰ tn Grk “chosen, priceless.”

[1:6]  ⁷¹ tn Grk “in which you exult.”

[1:6]  ⁷² 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]  ⁷³ 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]  ⁷⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[1:20]  ⁷⁵ tn Grk “at the last of the times.”

[2:19]  ⁷⁶ 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]  ⁷⁷ tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì⁷² [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א A^c B P 049 Ï lat co), and best explains the rise of the other readings.

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

[4:18]  ⁷⁸ tn Grk “where will he appear.”

[4:18]  ⁷⁹ 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).

[5:4]  ⁸⁰ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

[2:20]  ⁸¹ 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).

[3:4]  ⁸² tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.

[2:5]  ⁸³ tn Grk “unto a holy priesthood to offer.”

[5:10]  ⁸⁴ 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]  ⁸⁵ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.