1 Petrus 1:16

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

1 Petrus 3:17

3:17 For it is better to suffer for doing good, if God wills it, ²  than for doing evil.

1 Petrus 2:19

2:19 For this finds God’s favor, ³  if because of conscience toward God ⁴  someone endures hardships in suffering unjustly.

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ⁵  for doing what is right, ⁶  you are blessed. But do not be terrified of them ⁷  or be shaken. ⁸ 

1 Petrus 2:1

2:1 So get rid of ⁹  all evil and all deceit and hypocrisy and envy and all slander.

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. ¹⁰ 

1 Petrus 5:6

5:6 And God will exalt you in due time, ¹¹  if you humble yourselves under his mighty hand ¹² 

1 Petrus 1:13

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

1 Petrus 2:8

2:8 and a stumbling-stone ¹⁶  and a rock to trip over. ¹⁷  They stumble ¹⁸  because they disobey the word, as they were destined to do. ¹⁹ 

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 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. ²⁰ 

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ²¹  who is the Spirit of God, ²²  rests ²³  on you.

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. ²⁴ 

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ²⁵  others ²⁶  because you were called to inherit a blessing.

1 Petrus 3:18

3:18 ²⁷ Because Christ also suffered ²⁸  once for sins,

the just for the unjust, ²⁹ 

to bring you to God,

by being put to death in the flesh

but ³⁰  by being made alive in the spirit. ³¹ 

1 Petrus 4:6

4:6 Now it was for this very purpose ³²  that the gospel was preached to those who are now dead, ³³  so that though ³⁴  they were judged in the flesh ³⁵  by human standards ³⁶  they may live spiritually ³⁷  by God’s standards. ³⁸ 

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 4:4

4:4 So ³⁹  they are astonished ⁴⁰  when you do not rush with them into the same flood of wickedness, and they vilify you. ⁴¹ 

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 ⁴²  you may also rejoice and be glad. ⁴³ 

1 Petrus 4:8

4:8 Above all keep ⁴⁴  your love for one another fervent, ⁴⁵  because love covers a multitude of sins. ⁴⁶ 

1 Petrus 4:1

4:1 So, since Christ suffered ⁴⁷  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ⁴⁸ 

1 Petrus 2:6-7

2:6 For it says ⁴⁹  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ⁵⁰  and whoever believes ⁵¹  in him ⁵²  will never ⁵³  be put to shame.” ⁵⁴  2:7 So you who believe see ⁵⁵  his value, ⁵⁶  but for those who do not believe, the stone that the builders rejected has become the ⁵⁷  cornerstone, ⁵⁸ 

1 Petrus 4:16

4:16 But if you suffer as a Christian, ⁵⁹  do not be ashamed, but glorify ⁶⁰  God that you bear such a name. ⁶¹ 

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 3:12

3:12 For the eyes of the Lord are ⁶²  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ⁶³ 

1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ⁶⁴  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ⁶⁵ 

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 1:20

1:20 He was foreknown ⁶⁶  before the foundation of the world but ⁶⁷  was manifested in these last times ⁶⁸  for your sake.

1 Petrus 2:25

2:25 For you were going astray like sheep ⁶⁹  but now you have turned back to the shepherd and guardian of your souls.

1 Petrus 1:22

1:22 You have purified ⁷⁰  your souls by obeying the truth ⁷¹  in order to show sincere mutual love. ⁷²  So ⁷³  love one another earnestly from a pure heart. ⁷⁴ 

1 Petrus 1:24

1:24 For

all flesh ⁷⁵  is like grass

and all its glory like the flower of the grass; ⁷⁶ 

the grass withers and the flower falls off,

1 Petrus 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ⁷⁷  is on the prowl looking for someone ⁷⁸  to devour.

1 Petrus 3:21

3:21 And this prefigured baptism, which now saves you ⁷⁹  – not the washing off of physical dirt ⁸⁰  but the pledge ⁸¹  of a good conscience to God – through the resurrection of Jesus Christ,

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ⁸²  desire. ⁸³  You lived then ⁸⁴  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ⁸⁵  and wanton idolatries. ⁸⁶ 

1 Petrus 1:8

1:8 You ⁸⁷  have not seen him, but you love him. You ⁸⁸  do not see him now but you believe in him, and so you rejoice ⁸⁹  with an indescribable and glorious ⁹⁰  joy,

1 Petrus 2:13

Submission to Authorities

2:13 Be subject to every human institution ⁹¹  for the Lord’s sake, whether to a king as supreme

1 Petrus 1:6

1:6 This brings you great joy, ⁹²  although you may have to suffer ⁹³  for a short time in various trials.

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ⁹⁴ 

1 Petrus 3:16

3:16 Yet do it with courtesy and respect, ⁹⁵  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ⁹⁶ 

1 Petrus 5:7

5:7 by casting ⁹⁷  all your cares ⁹⁸  on him because he cares for you.

1 Petrus 5:9

5:9 Resist him, ⁹⁹  strong in your faith, because you know ¹⁰⁰  that your brothers and sisters ¹⁰¹  throughout the world ¹⁰²  are enduring ¹⁰³  the same kinds of suffering. ¹⁰⁴ 

1 Petrus 2:14-15

2:14 or to governors as those he commissions ¹⁰⁵  to punish wrongdoers and praise ¹⁰⁶  those who do good. 2:15 For God wants you ¹⁰⁷  to silence the ignorance of foolish people by doing good.

1 Petrus 1:9

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

1 Petrus 3:2

3:2 when they see your pure and reverent conduct. ¹⁰⁸ 

1 Petrus 5:5

5:5 In the same way, you who are younger, ¹⁰⁹  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. ¹¹⁰ 

1 Petrus 2:24

2:24 He ¹¹¹  himself bore our sins ¹¹²  in his body on the tree, that we may cease from sinning ¹¹³  and live for righteousness. By his ¹¹⁴  wounds ¹¹⁵  you were healed. ¹¹⁶ 

1 Petrus 5:2

5:2 Give a shepherd’s care to ¹¹⁷  God’s flock among you, exercising oversight ¹¹⁸  not merely as a duty ¹¹⁹  but willingly under God’s direction, ¹²⁰  not for shameful profit but eagerly.

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 1:14

1:14 Like obedient children, do not comply with ¹²¹  the evil urges you used to follow in your ignorance, ¹²² 

1 Petrus 1:21

1:21 Through him you now trust ¹²³  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

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 4:2

4:2 in that he spends the rest of his time ¹²⁴  on earth concerned about the will of God and not human desires.

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ¹²⁵  the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead,

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 ¹²⁶  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 2:12

2:12 and maintain good conduct ¹²⁷  among the non-Christians, ¹²⁸  so that though ¹²⁹  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ¹³⁰ 

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ¹³¹  even if some are disobedient to the word, they will be won over without a word by the way you live, ¹³² 

1 Petrus 3:15

3:15 But set Christ ¹³³  apart ¹³⁴  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ¹³⁵ 

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ¹³⁶  a living stone rejected by men but ¹³⁷  chosen and priceless ¹³⁸  in God’s sight,

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 3:10

3:10 For

the one who wants to love life and see good days must keep ¹³⁹  his tongue from evil and his lips from uttering deceit.

1 Petrus 4:5

4:5 They will face a reckoning before ¹⁴⁰  Jesus Christ ¹⁴¹  who stands ready to judge the living and the dead.

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ¹⁴²  as good stewards of the varied grace of God.

1 Petrus 4:12

4:12 Dear friends, do not be astonished ¹⁴³  that a trial by fire is occurring among you, ¹⁴⁴  as though something strange were happening to you.

1 Petrus 4:17

4:17 For it is time for judgment to begin, starting with the house ¹⁴⁵  of God. And if it starts with us, what will be the fate ¹⁴⁶  of those who are disobedient to the gospel of God?

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 ¹⁴⁷  in reverence.

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 ¹⁴⁸  of the one who called you out of darkness into his marvelous light.

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 ¹⁴⁹  will himself restore, confirm, strengthen, and establish you. ¹⁵⁰ 

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

[3:17]  ² 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).

[2:19]  ³ 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]  ⁴ 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.

[3:14]  ⁵ 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]  ⁶ tn Grk “because of righteousness.”

[3:14]  ⁷ 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]  ⁸ sn A quotation from Isa 8:12.

[2:1]  ⁹ tn Or “put away.”

[4:7]  ¹⁰ tn Grk “for prayers.”

[5:6]  ¹¹ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ¹² 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).

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

[1:13]  ¹⁵ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[2:8]  ¹⁶ tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.

[2:8]  ¹⁷ sn A quotation from Isa 8:14.

[2:8]  ¹⁸ tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:8]  ¹⁹ tn Grk “to which they were also destined.”

[2:20]  ²⁰ 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).

[4:14]  ²¹ 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]  ²² tn Grk “the Spirit of glory and of God.”

[4:14]  ²³ sn A quotation taken from Isa 11:2.

[4:19]  ²⁴ tn Grk “in doing good.”

[3:9]  ²⁵ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ²⁶ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[3:18]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ³⁰ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ³¹ 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).”

[4:6]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ 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]  ³⁶ tn Grk “according to men.”

[4:6]  ³⁷ tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

[4:6]  ³⁸ tn Grk “according to God.”

[4:4]  ³⁹ 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]  ⁴⁰ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ⁴¹ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[4:13]  ⁴² tn Grk “in the revelation of his glory.”

[4:13]  ⁴³ 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.

[4:8]  ⁴⁴ tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

[4:8]  ⁴⁵ tn Or “constant.”

[4:8]  ⁴⁶ 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).

[4:1]  ⁴⁷ 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]  ⁴⁸ 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.

[2:6]  ⁴⁹ tn Grk “it contains,” “it stands.”

[2:6]  ⁵⁰ tn Grk “chosen, priceless.”

[2:6]  ⁵¹ tn Grk “the one who believes.”

[2:6]  ⁵² tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

[2:6]  ⁵³ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ⁵⁴ sn A quotation from Isa 28:16.

[2:7]  ⁵⁵ 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]  ⁵⁶ 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]  ⁵⁷ tn Grk “the head of the corner.”

[2:7]  ⁵⁸ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[4:16]  ⁵⁹ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ⁶⁰ 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]  ⁶¹ tn Grk “in this name.”

[3:12]  ⁶² tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”

[3:12]  ⁶³ sn Verses 10-12 are a quotation from Ps 34:12-16.

[3:7]  ⁶⁴ 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]  ⁶⁵ 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.

[1:20]  ⁶⁶ 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]  ⁶⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[1:20]  ⁶⁸ tn Grk “at the last of the times.”

[2:25]  ⁶⁹ sn A quotation from Isa 53:6.

[1:22]  ⁷⁰ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ⁷¹ 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]  ⁷² tn Grk “for sincere brotherly love.”

[1:22]  ⁷³ 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]  ⁷⁴ 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.

[1:24]  ⁷⁵ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

[1:24]  ⁷⁶ tn Or “a wildflower.”

[5:8]  ⁷⁷ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ⁷⁸ 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.

[3:21]  ⁷⁹ 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]  ⁸⁰ 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]  ⁸¹ tn Or “response”; “answer.”

[4:3]  ⁸² tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ⁸³ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ⁸⁴ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ⁸⁵ 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]  ⁸⁶ tn The Greek words here all occur in the plural to describe their common practice in the past.

[1:8]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Grk “glorified.”

[2:13]  ⁹¹ 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.

[1:6]  ⁹² tn Grk “in which you exult.”

[1:6]  ⁹³ 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.”

[4:15]  ⁹⁴ 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.

[3:16]  ⁹⁵ 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]  ⁹⁶ tn Grk “when you are spoken against.”

[5:7]  ⁹⁷ 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]  ⁹⁸ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[5:9]  ⁹⁹ 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]  ¹⁰⁰ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ¹⁰¹ 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]  ¹⁰² tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ¹⁰³ 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]  ¹⁰⁴ tn Grk “the same things of sufferings.”

[2:14]  ¹⁰⁵ tn Grk “those sent by him.”

[2:14]  ¹⁰⁶ tn Grk “for the punishment…and the praise.”

[2:15]  ¹⁰⁷ tn Grk “because thus it is God’s will.”

[3:2]  ¹⁰⁸ tn Grk “behavior,” the same word translated “the way you live” in vs. 1.

[5:5]  ¹⁰⁹ 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]  ¹¹⁰ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[2:24]  ¹¹¹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹¹² sn A quotation from Isa 53:4, 12.

[2:24]  ¹¹³ 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]  ¹¹⁴ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹¹⁵ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹¹⁶ sn A quotation from Isa 53:5.

[5:2]  ¹¹⁷ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ¹¹⁸ 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]  ¹¹⁹ tn Or “not under compulsion/coercion.”

[5:2]  ¹²⁰ tn Grk “according to God.”

[1:14]  ¹²¹ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ¹²² tn Grk “the former lusts in your ignorance.”

[1:21]  ¹²³ 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.

[4:2]  ¹²⁴ 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.

[1:3]  ¹²⁵ tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (euloghtos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.

[2:5]  ¹²⁶ tn Grk “unto a holy priesthood to offer.”

[2:12]  ¹²⁷ tn Grk “keeping your conduct good.”

[2:12]  ¹²⁸ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ¹²⁹ tn Grk “in order that in what they malign you.”

[2:12]  ¹³⁰ 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).

[3:1]  ¹³¹ 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]  ¹³² tn Grk “by the wives’ behavior.”

[3:15]  ¹³³ 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]  ¹³⁴ tn Or “sanctify Christ as Lord.”

[3:15]  ¹³⁵ tn Grk “the hope in you.”

[2:4]  ¹³⁶ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ¹³⁷ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ¹³⁸ tn Grk “chosen, priceless.”

[3:10]  ¹³⁹ tn Grk “stop.”

[4:5]  ¹⁴⁰ tn Grk “give an account to.”

[4:5]  ¹⁴¹ tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[4:10]  ¹⁴² tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[4:12]  ¹⁴³ tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

[4:12]  ¹⁴⁴ tn Grk “at the burning among you, occurring to you for testing.”

[4:17]  ¹⁴⁵ tn Grk “to begin from the house.”

[4:17]  ¹⁴⁶ tn Or “the end.”

[1:17]  ¹⁴⁷ 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).

[2:9]  ¹⁴⁸ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[5:10]  ¹⁴⁹ 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]  ¹⁵⁰ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.