1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ¹  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ² 

1 Petrus 4:12

4:12 Dear friends, do not be astonished ³  that a trial by fire is occurring among you, ⁴  as though something strange were happening to you.

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 5:5

5:5 In the same way, you who are younger, ⁵  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. ⁶ 

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ⁷  even if some are disobedient to the word, they will be won over without a word by the way you live, ⁸ 

1 Petrus 2:18

2:18 Slaves, ⁹  be subject ¹⁰  to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.

1 Petrus 4:1

4:1 So, since Christ suffered ¹¹  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ¹² 

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. ¹³ 

1 Petrus 1:13

1:13 Therefore, get your minds ready for action ¹⁴  by being fully sober, and set your hope ¹⁵  completely on the grace that will be brought to you when Jesus Christ is revealed. ¹⁶ 

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 ¹⁷  in reverence.

1 Petrus 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ¹⁸  is on the prowl looking for someone ¹⁹  to devour.

1 Petrus 3:17

3:17 For it is better to suffer for doing good, if God wills it, ²⁰  than for doing evil.

1 Petrus 5:9

5:9 Resist him, ²¹  strong in your faith, because you know ²²  that your brothers and sisters ²³  throughout the world ²⁴  are enduring ²⁵  the same kinds of suffering. ²⁶ 

1 Petrus 5:12

Final Greetings

5:12 Through Silvanus, ²⁷  whom I know to be a faithful brother, ²⁸  I have written to you briefly, in order to encourage you and testify ²⁹  that this is the true grace of God. Stand fast in it. ³⁰ 

1 Petrus 3:13-14

3:13 For ³¹  who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer ³²  for doing what is right, ³³  you are blessed. But do not be terrified of them ³⁴  or be shaken. ³⁵ 

1 Petrus 1:8

1:8 You ³⁶  have not seen him, but you love him. You ³⁷  do not see him now but you believe in him, and so you rejoice ³⁸  with an indescribable and glorious ³⁹  joy,

1 Petrus 1:15

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

1 Petrus 2:3

2:3 if you have experienced ⁴⁰  the Lord’s kindness. ⁴¹ 

1 Petrus 1:9

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

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ⁴²  who is the Spirit of God, ⁴³  rests ⁴⁴  on you.

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. ⁴⁵ 

1 Petrus 2:25

2:25 For you were going astray like sheep ⁴⁶  but now you have turned back to the shepherd and guardian of your souls.

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 ⁴⁷  you may also rejoice and be glad. ⁴⁸ 

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 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ⁴⁹  others ⁵⁰  because you were called to inherit a blessing.

1 Petrus 2:10

2:10 You ⁵¹  once were not a people, but now you are God’s people. You were shown no mercy, ⁵²  but now you have received mercy.

1 Petrus 1:14

1:14 Like obedient children, do not comply with ⁵³  the evil urges you used to follow in your ignorance, ⁵⁴ 

1 Petrus 5:7

5:7 by casting ⁵⁵  all your cares ⁵⁶  on him because he cares for you.

1 Petrus 1:22

1:22 You have purified ⁵⁷  your souls by obeying the truth ⁵⁸  in order to show sincere mutual love. ⁵⁹  So ⁶⁰  love one another earnestly from a pure heart. ⁶¹ 

1 Petrus 1:6

1:6 This brings you great joy, ⁶²  although you may have to suffer ⁶³  for a short time in various trials.

1 Petrus 3:6

3:6 like Sarah who obeyed ⁶⁴  Abraham, calling him lord. You become her children ⁶⁵  when you do what is good and have no fear in doing so. ⁶⁶ 

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 4:4

4:4 So ⁶⁷  they are astonished ⁶⁸  when you do not rush with them into the same flood of wickedness, and they vilify you. ⁶⁹ 

1 Petrus 5:13

5:13 The church ⁷⁰  in Babylon, ⁷¹  chosen together with you, ⁷²  greets you, and so does Mark, my son.

1 Petrus 1:16

1:16 for it is written, “You shall be holy, because I am holy.” ⁷³ 

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 ⁷⁴  of the one who called you out of darkness into his marvelous light.

1 Petrus 2:2

2:2 And ⁷⁵  yearn ⁷⁶  like newborn infants for pure, spiritual milk, ⁷⁷  so that by it you may grow up to ⁷⁸  salvation, ⁷⁹ 

1 Petrus 5:14

5:14 Greet one another with a loving kiss. ⁸⁰  Peace to all of you who are in Christ. ⁸¹ 

1 Petrus 2:15

2:15 For God wants you ⁸²  to silence the ignorance of foolish people by doing good.

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 ⁸³  will himself restore, confirm, strengthen, and establish you. ⁸⁴ 

1 Petrus 5:6

5:6 And God will exalt you in due time, ⁸⁵  if you humble yourselves under his mighty hand ⁸⁶ 

1 Petrus 4:9

4:9 Show hospitality ⁸⁷  to one another without complaining.

1 Petrus 3:15

3:15 But set Christ ⁸⁸  apart ⁸⁹  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁹⁰ 

1 Petrus 5:4

5:4 Then ⁹¹  when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

1 Petrus 3:16

3:16 Yet do it with courtesy and respect, ⁹²  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ⁹³ 

1 Petrus 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ⁹⁴  sympathetic, affectionate, compassionate, and humble.

1 Petrus 2:12

2:12 and maintain good conduct ⁹⁵  among the non-Christians, ⁹⁶  so that though ⁹⁷  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ⁹⁸ 

1 Petrus 1:25

1:25 but the word of the Lord ⁹⁹  endures forever. ¹⁰⁰ 

And this is the word that was proclaimed to you.

1 Petrus 5:2

5:2 Give a shepherd’s care to ¹⁰¹  God’s flock among you, exercising oversight ¹⁰²  not merely as a duty ¹⁰³  but willingly under God’s direction, ¹⁰⁴  not for shameful profit but eagerly.

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 1:20

1:20 He was foreknown ¹⁰⁵  before the foundation of the world but ¹⁰⁶  was manifested in these last times ¹⁰⁷  for your sake.

1 Petrus 4:8

4:8 Above all keep ¹⁰⁸  your love for one another fervent, ¹⁰⁹  because love covers a multitude of sins. ¹¹⁰ 

1 Petrus 1:21

1:21 Through him you now trust ¹¹¹  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

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 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ¹¹² 

1 Petrus 2:13

Submission to Authorities

2:13 Be subject to every human institution ¹¹³  for the Lord’s sake, whether to a king as supreme

1 Petrus 1:12

1:12 They were shown ¹¹⁴  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 2:5

2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer ¹¹⁵  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 2:7

2:7 So you who believe see ¹¹⁶  his value, ¹¹⁷  but for those who do not believe, the stone that the builders rejected has become the ¹¹⁸  cornerstone, ¹¹⁹ 

1 Petrus 1:4

1:4 that is, ¹²⁰  into ¹²¹  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

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 ¹²²  with Jesus Christ’s blood. May grace and peace be yours in full measure! ¹²³ 

1 Petrus 2:24

2:24 He ¹²⁴  himself bore our sins ¹²⁵  in his body on the tree, that we may cease from sinning ¹²⁶  and live for righteousness. By his ¹²⁷  wounds ¹²⁸  you were healed. ¹²⁹ 

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 5:3

5:3 And do not lord it over ¹³⁰  those entrusted to you, ¹³¹  but be examples to the flock.

1 Petrus 2:1

2:1 So get rid of ¹³²  all evil and all deceit and hypocrisy and envy and all slander.

1 Petrus 1:10

1:10 Concerning this salvation, ¹³³  the prophets ¹³⁴  who predicted the grace that would come to you ¹³⁵  searched and investigated carefully.

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ¹³⁶  as good stewards of the varied grace of God.

1 Petrus 3:21

3:21 And this prefigured baptism, which now saves you ¹³⁷  – not the washing off of physical dirt ¹³⁸  but the pledge ¹³⁹  of a good conscience to God – through the resurrection of Jesus Christ,

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ¹⁴⁰  a living stone rejected by men but ¹⁴¹  chosen and priceless ¹⁴²  in God’s sight,

1 Petrus 2:16

2:16 Live ¹⁴³  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ¹⁴⁴ 

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ¹⁴⁵  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ¹⁴⁶  – and will bring praise ¹⁴⁷  and glory and honor when Jesus Christ is revealed. ¹⁴⁸ 

1 Petrus 4:2

4:2 in that he spends the rest of his time ¹⁴⁹  on earth concerned about the will of God and not human desires.

1 Petrus 3:2

3:2 when they see your pure and reverent conduct. ¹⁵⁰ 

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ¹⁵¹  desire. ¹⁵²  You lived then ¹⁵³  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ¹⁵⁴  and wanton idolatries. ¹⁵⁵ 

1 Petrus 2:19

2:19 For this finds God’s favor, ¹⁵⁶  if because of conscience toward God ¹⁵⁷  someone endures hardships in suffering unjustly.

1 Petrus 4:16

4:16 But if you suffer as a Christian, ¹⁵⁸  do not be ashamed, but glorify ¹⁵⁹  God that you bear such a name. ¹⁶⁰ 

1 Petrus 3:4

3:4 but the inner person ¹⁶¹  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 1:19

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

1 Petrus 3:3

3:3 Let your ¹⁶²  beauty ¹⁶³  not be external – the braiding of hair and wearing of gold jewelry ¹⁶⁴  or fine clothes –

1 Petrus 3:18

3:18 ¹⁶⁵ Because Christ also suffered ¹⁶⁶  once for sins,

the just for the unjust, ¹⁶⁷ 

to bring you to God,

by being put to death in the flesh

but ¹⁶⁸  by being made alive in the spirit. ¹⁶⁹ 

1 Petrus 4:11

4:11 Whoever speaks, let it be with ¹⁷⁰  God’s words. ¹⁷¹  Whoever serves, do so with the strength ¹⁷²  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ¹⁷³  the glory and the power forever and ever. Amen.

[3:7]  ¹ 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]  ² 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.

[4:12]  ³ tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

[4:12]  ⁴ tn Grk “at the burning among you, occurring to you for testing.”

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

[3:1]  ⁷ 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]  ⁸ tn Grk “by the wives’ behavior.”

[2:18]  ⁹ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ¹⁰ tn Grk “being subject,” but continuing the sense of command from vs. 13.

[4:1]  ¹¹ 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]  ¹² 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.

[4:7]  ¹³ tn Grk “for prayers.”

[1:13]  ¹⁴ 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]  ¹⁵ tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ¹⁶ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[1:17]  ¹⁷ 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).

[5:8]  ¹⁸ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ¹⁹ 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.

[3:17]  ²⁰ 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).

[5:9]  ²¹ 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]  ²² tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ²³ 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]  ²⁴ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ²⁵ 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]  ²⁶ tn Grk “the same things of sufferings.”

[5:12]  ²⁷ 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]  ²⁸ tn Grk “the faithful brother, as I think.”

[5:12]  ²⁹ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ³⁰ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

[3:13]  ³¹ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[3:14]  ³² 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]  ³³ tn Grk “because of righteousness.”

[3:14]  ³⁴ 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]  ³⁵ sn A quotation from Isa 8:12.

[1:8]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “glorified.”

[2:3]  ⁴⁰ tn Grk “have tasted that the Lord is kind.”

[2:3]  ⁴¹ sn A quotation from Ps 34:8.

[4:14]  ⁴² 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]  ⁴³ tn Grk “the Spirit of glory and of God.”

[4:14]  ⁴⁴ sn A quotation taken from Isa 11:2.

[2:20]  ⁴⁵ tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

[2:25]  ⁴⁶ sn A quotation from Isa 53:6.

[4:13]  ⁴⁷ tn Grk “in the revelation of his glory.”

[4:13]  ⁴⁸ 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.

[3:9]  ⁴⁹ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ⁵⁰ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[2:10]  ⁵¹ tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:10]  ⁵² sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[1:14]  ⁵³ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ⁵⁴ tn Grk “the former lusts in your ignorance.”

[5:7]  ⁵⁵ 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]  ⁵⁶ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[1:22]  ⁵⁷ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ⁵⁸ 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]  ⁵⁹ tn Grk “for sincere brotherly love.”

[1:22]  ⁶⁰ 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]  ⁶¹ 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.

[1:6]  ⁶² tn Grk “in which you exult.”

[1:6]  ⁶³ 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.”

[3:6]  ⁶⁴ tn Grk “as Sarah obeyed.”

[3:6]  ⁶⁵ tn Grk “whose children you become.”

[3:6]  ⁶⁶ tn Grk “doing good and not fearing any intimidation.”

[4:4]  ⁶⁷ 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]  ⁶⁸ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ⁶⁹ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[5:13]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn Grk “chosen together,” implying the connection “with you” in context.

[1:16]  ⁷³ sn A quotation from Lev 19:2.

[2:9]  ⁷⁴ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[2:2]  ⁷⁵ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁷⁶ tn Grk “getting rid of…yearn for.”

[2:2]  ⁷⁷ 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]  ⁷⁸ 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]  ⁷⁹ 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.

[5:14]  ⁸⁰ tn Grk “a kiss of love.”

[5:14]  ⁸¹ 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.

[2:15]  ⁸² tn Grk “because thus it is God’s will.”

[5:10]  ⁸³ 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]  ⁸⁴ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

[5:6]  ⁸⁵ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ⁸⁶ 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).

[4:9]  ⁸⁷ 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.

[3:15]  ⁸⁸ 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]  ⁸⁹ tn Or “sanctify Christ as Lord.”

[3:15]  ⁹⁰ tn Grk “the hope in you.”

[5:4]  ⁹¹ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

[3:16]  ⁹² 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]  ⁹³ tn Grk “when you are spoken against.”

[3:8]  ⁹⁴ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

[2:12]  ⁹⁵ tn Grk “keeping your conduct good.”

[2:12]  ⁹⁶ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ⁹⁷ tn Grk “in order that in what they malign you.”

[2:12]  ⁹⁸ 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).

[1:25]  ⁹⁹ 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]  ¹⁰⁰ sn A quotation from Isa 40:6, 8.

[5:2]  ¹⁰¹ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ¹⁰² 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]  ¹⁰³ tn Or “not under compulsion/coercion.”

[5:2]  ¹⁰⁴ tn Grk “according to God.”

[1:20]  ¹⁰⁵ 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]  ¹⁰⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[1:20]  ¹⁰⁷ tn Grk “at the last of the times.”

[4:8]  ¹⁰⁸ tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

[4:8]  ¹⁰⁹ tn Or “constant.”

[4:8]  ¹¹⁰ sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).

[1:21]  ¹¹¹ 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.

[4:15]  ¹¹² 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.

[2:13]  ¹¹³ tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.

[1:12]  ¹¹⁴ tn Grk “to whom [pl.] it was revealed.”

[2:5]  ¹¹⁵ tn Grk “unto a holy priesthood to offer.”

[2:7]  ¹¹⁶ 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]  ¹¹⁷ 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]  ¹¹⁸ tn Grk “the head of the corner.”

[2:7]  ¹¹⁹ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[1:4]  ¹²⁰ 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]  ¹²¹ tn Grk “into,” continuing the description of v. 3 without an “and.”

[1:2]  ¹²² sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ¹²³ tn Grk “be multiplied to you.”

[2:24]  ¹²⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹²⁵ sn A quotation from Isa 53:4, 12.

[2:24]  ¹²⁶ 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]  ¹²⁷ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹²⁸ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹²⁹ sn A quotation from Isa 53:5.

[5:3]  ¹³⁰ 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]  ¹³¹ tn Grk “the ones allotted,” referring to those God has given over to their care.

[2:1]  ¹³² tn Or “put away.”

[1:10]  ¹³³ tn Grk “about which salvation.”

[1:10]  ¹³⁴ sn Prophets refers to the OT prophets.

[1:10]  ¹³⁵ tn Grk “who prophesied about the grace that is to/for you.”

[4:10]  ¹³⁶ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[3:21]  ¹³⁷ 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]  ¹³⁸ 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]  ¹³⁹ tn Or “response”; “answer.”

[2:4]  ¹⁴⁰ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ¹⁴¹ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ¹⁴² tn Grk “chosen, priceless.”

[2:16]  ¹⁴³ 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]  ¹⁴⁴ 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.”

[1:7]  ¹⁴⁵ 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]  ¹⁴⁶ 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]  ¹⁴⁷ 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]  ¹⁴⁸ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[4:2]  ¹⁴⁹ 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.

[3:2]  ¹⁵⁰ tn Grk “behavior,” the same word translated “the way you live” in vs. 1.

[4:3]  ¹⁵¹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ¹⁵² tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ¹⁵³ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ¹⁵⁴ 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]  ¹⁵⁵ tn The Greek words here all occur in the plural to describe their common practice in the past.

[2:19]  ¹⁵⁶ 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]  ¹⁵⁷ 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.

[4:16]  ¹⁵⁸ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ¹⁵⁹ 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]  ¹⁶⁰ tn Grk “in this name.”

[3:4]  ¹⁶¹ 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.

[3:3]  ¹⁶² tn Grk “whose,” referring to the wives.

[3:3]  ¹⁶³ tn Or “adornment.”

[3:3]  ¹⁶⁴ tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.

[3:18]  ¹⁶⁵ 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]  ¹⁶⁶ 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]  ¹⁶⁷ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ¹⁶⁸ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ¹⁶⁹ 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).”

[4:11]  ¹⁷⁰ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ¹⁷¹ tn Or “oracles.”

[4:11]  ¹⁷² tn Grk “if anyone serves – with strength…”

[4:11]  ¹⁷³ tn Grk “is/are.”