1 Petrus 3:13

3:13 For ¹  who is going to harm you if you are devoted to what is good?

1 Petrus 3:17

3:17 For it is better to suffer for doing good, if God wills it, ²  than for doing evil.

1 Petrus 2:15

2:15 For God wants you ³  to silence the ignorance of foolish people by doing good.

1 Petrus 2:8

2:8 and a stumbling-stone ⁴  and a rock to trip over. ⁵  They stumble ⁶  because they disobey the word, as they were destined to do. ⁷ 

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ⁸  even if some are disobedient to the word, they will be won over without a word by the way you live, ⁹ 

1 Petrus 3:10

3:10 For

the one who wants to love life and see good days must keep ¹⁰  his tongue from evil and his lips from uttering deceit.

1 Petrus 2:14

2:14 or to governors as those he commissions ¹¹  to punish wrongdoers and praise ¹²  those who do good.

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ¹³  desire. ¹⁴  You lived then ¹⁵  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ¹⁶  and wanton idolatries. ¹⁷ 

1 Petrus 4:17

4:17 For it is time for judgment to begin, starting with the house ¹⁸  of God. And if it starts with us, what will be the fate ¹⁹  of those who are disobedient to the gospel of God?

1 Petrus 5:2

5:2 Give a shepherd’s care to ²⁰  God’s flock among you, exercising oversight ²¹  not merely as a duty ²²  but willingly under God’s direction, ²³  not for shameful profit but eagerly.

1 Petrus 4:5

4:5 They will face a reckoning before ²⁴  Jesus Christ ²⁵  who stands ready to judge the living and the dead.

1 Petrus 2:16

2:16 Live ²⁶  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ²⁷ 

1 Petrus 2:19

2:19 For this finds God’s favor, ²⁸  if because of conscience toward God ²⁹  someone endures hardships in suffering unjustly.

1 Petrus 4:2

4:2 in that he spends the rest of his time ³⁰  on earth concerned about the will of God and not human desires.

1 Petrus 5:3

5:3 And do not lord it over ³¹  those entrusted to you, ³²  but be examples to the flock.

1 Petrus 5:6

5:6 And God will exalt you in due time, ³³  if you humble yourselves under his mighty hand ³⁴ 

1 Petrus 1:4-5

1:4 that is, ³⁵  into ³⁶  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 Petrus 2:7

2:7 So you who believe see ³⁷  his value, ³⁸  but for those who do not believe, the stone that the builders rejected has become the ³⁹  cornerstone, ⁴⁰ 

1 Petrus 2:24

2:24 He ⁴¹  himself bore our sins ⁴²  in his body on the tree, that we may cease from sinning ⁴³  and live for righteousness. By his ⁴⁴  wounds ⁴⁵  you were healed. ⁴⁶ 

1 Petrus 3:12

3:12 For the eyes of the Lord are ⁴⁷  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ⁴⁸ 

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ⁴⁹ 

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 ⁵⁰  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 3:20

3:20 after they were disobedient long ago ⁵¹  when God patiently waited ⁵²  in the days of Noah as an ark was being constructed. In the ark ⁵³  a few, that is eight souls, were delivered through water.

1 Petrus 5:12

Final Greetings

5:12 Through Silvanus, ⁵⁴  whom I know to be a faithful brother, ⁵⁵  I have written to you briefly, in order to encourage you and testify ⁵⁶  that this is the true grace of God. Stand fast in it. ⁵⁷ 

1 Petrus 1:12

1:12 They were shown ⁵⁸  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.

[3:13]  ¹ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[3:17]  ² 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).

[2:15]  ³ tn Grk “because thus it is God’s will.”

[2:8]  ⁴ 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]  ⁵ sn A quotation from Isa 8:14.

[2:8]  ⁶ 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]  ⁷ tn Grk “to which they were also destined.”

[3:1]  ⁸ 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]  ⁹ tn Grk “by the wives’ behavior.”

[3:10]  ¹⁰ tn Grk “stop.”

[2:14]  ¹¹ tn Grk “those sent by him.”

[2:14]  ¹² tn Grk “for the punishment…and the praise.”

[4:3]  ¹³ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ¹⁴ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ¹⁵ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ¹⁶ 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]  ¹⁷ tn The Greek words here all occur in the plural to describe their common practice in the past.

[4:17]  ¹⁸ tn Grk “to begin from the house.”

[4:17]  ¹⁹ tn Or “the end.”

[5:2]  ²⁰ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ²¹ 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]  ²² tn Or “not under compulsion/coercion.”

[5:2]  ²³ tn Grk “according to God.”

[4:5]  ²⁴ tn Grk “give an account to.”

[4:5]  ²⁵ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[2:16]  ²⁶ 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]  ²⁷ 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.”

[2:19]  ²⁸ 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]  ²⁹ 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.

[4:2]  ³⁰ 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.

[5:3]  ³¹ 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]  ³² tn Grk “the ones allotted,” referring to those God has given over to their care.

[5:6]  ³³ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ³⁴ 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).

[1:4]  ³⁵ 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]  ³⁶ tn Grk “into,” continuing the description of v. 3 without an “and.”

[2:7]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “the head of the corner.”

[2:7]  ⁴⁰ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[2:24]  ⁴¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁴² sn A quotation from Isa 53:4, 12.

[2:24]  ⁴³ 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]  ⁴⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁴⁵ tn Grk the singular: “wound”; “injury.”

[2:24]  ⁴⁶ sn A quotation from Isa 53:5.

[3:12]  ⁴⁷ 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]  ⁴⁸ sn Verses 10-12 are a quotation from Ps 34:12-16.

[4:15]  ⁴⁹ 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.

[2:5]  ⁵⁰ tn Grk “unto a holy priesthood to offer.”

[3:20]  ⁵¹ 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]  ⁵² tn Grk “the patience of God waited.”

[3:20]  ⁵³ 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.

[5:12]  ⁵⁴ 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]  ⁵⁵ tn Grk “the faithful brother, as I think.”

[5:12]  ⁵⁶ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ⁵⁷ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

[1:12]  ⁵⁸ tn Grk “to whom [pl.] it was revealed.”