1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ¹  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ²  – and will bring praise ³  and glory and honor when Jesus Christ is revealed. ⁴ 

1 Petrus 1:11

1:11 They probed ⁵  into what person or time ⁶  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ⁷  and his subsequent glory. ⁸ 

1 Petrus 1:21

1:21 Through him you now trust ⁹  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 1:24

1:24 For

all flesh ¹⁰  is like grass

and all its glory like the flower of the grass; ¹¹ 

the grass withers and the flower falls off,

1 Petrus 4:11

4:11 Whoever speaks, let it be with ¹²  God’s words. ¹³  Whoever serves, do so with the strength ¹⁴  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ¹⁵  the glory and the power forever and ever. Amen.

1 Petrus 4:13-14

4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed ¹⁶  you may also rejoice and be glad. ¹⁷  4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ¹⁸  who is the Spirit of God, ¹⁹  rests ²⁰  on you.

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 5:4

5:4 Then ²¹  when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

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 ²²  will himself restore, confirm, strengthen, and establish you. ²³ 

[1:7]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[1:11]  ⁵ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ⁶ tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.

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

[1:11]  ⁷ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ⁸ tn Grk “the glories after these things.”

[1:21]  ⁹ tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuw, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuonta"; Ì⁷² א C P Ψ 1739 Ï), or the aorist participle πιστεύσαντες (pisteusante"; 33 pc), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.

[1:21]  tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:24]  ¹⁰ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

[1:24]  ¹¹ tn Or “a wildflower.”

[4:11]  ¹² tn Grk “if anyone speaks – as God’s words.”

[4:11]  ¹³ tn Or “oracles.”

[4:11]  ¹⁴ tn Grk “if anyone serves – with strength…”

[4:11]  ¹⁵ tn Grk “is/are.”

[4:13]  ¹⁶ tn Grk “in the revelation of his glory.”

[4:13]  ¹⁷ 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.

[4:14]  ¹⁸ 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]  ¹⁹ tn Grk “the Spirit of glory and of God.”

[4:14]  ²⁰ sn A quotation taken from Isa 11:2.

[5:4]  ²¹ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

[5:10]  ²² 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]  ²³ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.