1 Petrus 1:11

1:11 They probed ¹  into what person or time ²  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ³  and his subsequent glory. ⁴ 

1 Petrus 1:13

1:13 Therefore, get your minds ready for action ⁵  by being fully sober, and set your hope ⁶  completely on the grace that will be brought to you when Jesus Christ is revealed. ⁷ 

1 Petrus 1:22

1:22 You have purified ⁸  your souls by obeying the truth ⁹  in order to show sincere mutual love. ¹⁰  So ¹¹  love one another earnestly from a pure heart. ¹² 

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 ¹³  of the one who called you out of darkness into his marvelous light.

1 Petrus 2:24

2:24 He ¹⁴  himself bore our sins ¹⁵  in his body on the tree, that we may cease from sinning ¹⁶  and live for righteousness. By his ¹⁷  wounds ¹⁸  you were healed. ¹⁹ 

1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ²⁰  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ²¹ 

1 Petrus 4:19

4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. ²² 

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

[1:11]  ² 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]  ³ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ⁴ tn Grk “the glories after these things.”

[1:13]  ⁵ 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]  ⁶ tn Grk “having bound up…, being sober, set your hope…”

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

[1:22]  ⁸ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ⁹ 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]  ¹⁰ tn Grk “for sincere brotherly love.”

[1:22]  ¹¹ 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]  ¹² 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.

[2:9]  ¹³ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[2:24]  ¹⁴ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁵ sn A quotation from Isa 53:4, 12.

[2:24]  ¹⁶ 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]  ¹⁷ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁸ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁹ sn A quotation from Isa 53:5.

[3:7]  ²⁰ 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]  ²¹ 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.

[4:19]  ²² tn Grk “in doing good.”