1 Petrus 3:3

3:3 Let your ¹  beauty ²  not be external – the braiding of hair and wearing of gold jewelry ³  or fine clothes –

1 Petrus 2:16

2:16 Live ⁴  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ⁵ 

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 ⁶  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 5:5

5:5 In the same way, you who are younger, ⁷  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. ⁸ 

1 Petrus 4:2

4:2 in that he spends the rest of his time ⁹  on earth concerned about the will of God and not human desires.

1 Petrus 4:1

4:1 So, since Christ suffered ¹⁰  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ¹¹ 

1 Petrus 2:7

2:7 So you who believe see ¹²  his value, ¹³  but for those who do not believe, the stone that the builders rejected has become the ¹⁴  cornerstone, ¹⁵ 

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ¹⁶  as good stewards of the varied grace of God.

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ¹⁷  desire. ¹⁸  You lived then ¹⁹  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ²⁰  and wanton idolatries. ²¹ 

[3:3]  ¹ tn Grk “whose,” referring to the wives.

[3:3]  ² tn Or “adornment.”

[3:3]  ³ 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.

[2:16]  ⁴ 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]  ⁵ 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.”

[2:5]  ⁶ tn Grk “unto a holy priesthood to offer.”

[5:5]  ⁷ 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]  ⁸ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[4:2]  ⁹ 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.

[4:1]  ¹⁰ 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]  ¹¹ 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.

[2:7]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “the head of the corner.”

[2:7]  ¹⁵ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[4:10]  ¹⁶ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[4:3]  ¹⁷ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ¹⁸ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ¹⁹ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ²⁰ 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]  ²¹ tn The Greek words here all occur in the plural to describe their common practice in the past.