1 Petrus 1:22

1:22 You have purified ¹  your souls by obeying the truth ²  in order to show sincere mutual love. ³  So ⁴  love one another earnestly from a pure heart. ⁵ 

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. ⁶ 

1 Petrus 2:23-24

2:23 When he was maligned, he ⁷  did not answer back; when he suffered, he threatened ⁸  no retaliation, ⁹  but committed himself to God ¹⁰  who judges justly. 2:24 He ¹¹  himself bore our sins ¹²  in his body on the tree, that we may cease from sinning ¹³  and live for righteousness. By his ¹⁴  wounds ¹⁵  you were healed. ¹⁶ 

1 Petrus 3:6

3:6 like Sarah who obeyed ¹⁷  Abraham, calling him lord. You become her children ¹⁸  when you do what is good and have no fear in doing so. ¹⁹ 

1 Petrus 4:6

4:6 Now it was for this very purpose ²⁰  that the gospel was preached to those who are now dead, ²¹  so that though ²²  they were judged in the flesh ²³  by human standards ²⁴  they may live spiritually ²⁵  by God’s standards. ²⁶ 

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ²⁷ 

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. ²⁸ 

1 Petrus 5:9

5:9 Resist him, ²⁹  strong in your faith, because you know ³⁰  that your brothers and sisters ³¹  throughout the world ³²  are enduring ³³  the same kinds of suffering. ³⁴ 

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

[1:22]  ² 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]  ³ tn Grk “for sincere brotherly love.”

[1:22]  ⁴ 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]  ⁵ 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.

[2:20]  ⁶ 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).

[2:23]  ⁷ tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:23]  ⁸ tn Grk “he did not threaten, but.”

[2:23]  ⁹ sn An allusion to Isa 53:7.

[2:23]  ¹⁰ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[2:24]  ¹¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

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

[2:24]  ¹³ 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]  ¹⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁵ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁶ sn A quotation from Isa 53:5.

[3:6]  ¹⁷ tn Grk “as Sarah obeyed.”

[3:6]  ¹⁸ tn Grk “whose children you become.”

[3:6]  ¹⁹ tn Grk “doing good and not fearing any intimidation.”

[4:6]  ²⁰ tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.

[4:6]  ²¹ sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?

[4:6]  ²² tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[4:6]  ²³ tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.

[4:6]  ²⁴ tn Grk “according to men.”

[4:6]  ²⁵ tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

[4:6]  ²⁶ tn Grk “according to God.”

[4:15]  ²⁷ 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.

[4:19]  ²⁸ tn Grk “in doing good.”

[5:9]  ²⁹ 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]  ³⁰ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ³¹ 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]  ³² tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ³³ 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]  ³⁴ tn Grk “the same things of sufferings.”