1 Petrus 2:7

2:7 So you who believe see ¹  his value, ²  but for those who do not believe, the stone that the builders rejected has become the ³  cornerstone, ⁴ 

1 Petrus 2:12

2:12 and maintain good conduct ⁵  among the non-Christians, ⁶  so that though ⁷  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 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 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 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ¹¹  even if some are disobedient to the word, they will be won over without a word by the way you live, ¹² 

1 Petrus 3:5

3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,

1 Petrus 3:19

3:19 In it ¹³  he went and preached to the spirits in prison, ¹⁴ 

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 ¹⁵  you may also rejoice and be glad. ¹⁶ 

1 Petrus 5:14

5:14 Greet one another with a loving kiss. ¹⁷  Peace to all of you who are in Christ. ¹⁸ 

[2:7]  ¹ 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]  ² 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]  ³ tn Grk “the head of the corner.”

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

[2:12]  ⁵ tn Grk “keeping your conduct good.”

[2:12]  ⁶ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ⁷ tn Grk “in order that in what they malign you.”

[2:12]  ⁸ 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).

[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.

[3:1]  ¹¹ 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]  ¹² tn Grk “by the wives’ behavior.”

[3:19]  ¹³ tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:19]  ¹⁴ sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.

[4:13]  ¹⁵ tn Grk “in the revelation of his glory.”

[4:13]  ¹⁶ 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.

[5:14]  ¹⁷ tn Grk “a kiss of love.”

[5:14]  ¹⁸ 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.