1 Petrus 1:19

1:19 but by precious blood like that of an unblemished and spotless lamb, namely Christ.

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ¹ 

1 Petrus 4:9

4:9 Show hospitality ²  to one another without complaining.

1 Petrus 5:3

5:3 And do not lord it over ³  those entrusted to you, ⁴  but be examples to the flock.

1 Petrus 5:2

5:2 Give a shepherd’s care to ⁵  God’s flock among you, exercising oversight ⁶  not merely as a duty ⁷  but willingly under God’s direction, ⁸  not for shameful profit but eagerly.

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 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 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹¹  others ¹²  because you were called to inherit a blessing.

1 Petrus 4:8

4:8 Above all keep ¹³  your love for one another fervent, ¹⁴  because love covers a multitude of sins. ¹⁵ 

1 Petrus 2:23

2:23 When he was maligned, he ¹⁶  did not answer back; when he suffered, he threatened ¹⁷  no retaliation, ¹⁸  but committed himself to God ¹⁹  who judges justly.

1 Petrus 3:21

3:21 And this prefigured baptism, which now saves you ²⁰  – not the washing off of physical dirt ²¹  but the pledge ²²  of a good conscience to God – through the resurrection of Jesus Christ,

1 Petrus 2:16

2:16 Live ²³  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ²⁴ 

1 Petrus 4:2

4:2 in that he spends the rest of his time ²⁵  on earth concerned about the will of God and not human desires.

1 Petrus 5:14

5:14 Greet one another with a loving kiss. ²⁶  Peace to all of you who are in Christ. ²⁷ 

1 Petrus 3:4

3:4 but the inner person ²⁸  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 4:16

4:16 But if you suffer as a Christian, ²⁹  do not be ashamed, but glorify ³⁰  God that you bear such a name. ³¹ 

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ³²  as good stewards of the varied grace of God.

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 ³³  you may also rejoice and be glad. ³⁴ 

1 Petrus 5:5

5:5 In the same way, you who are younger, ³⁵  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. ³⁶ 

1 Petrus 1:22

1:22 You have purified ³⁷  your souls by obeying the truth ³⁸  in order to show sincere mutual love. ³⁹  So ⁴⁰  love one another earnestly from a pure heart. ⁴¹ 

1 Petrus 1:12

1:12 They were shown ⁴²  that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven – things angels long to catch a glimpse of.

1 Petrus 3:15

3:15 But set Christ ⁴³  apart ⁴⁴  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁴⁵ 

1 Petrus 1:15

1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct,

1 Petrus 2:1

2:1 So get rid of ⁴⁶  all evil and all deceit and hypocrisy and envy and all slander.

1 Petrus 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ⁴⁷  sympathetic, affectionate, compassionate, and humble.

1 Petrus 4:11

4:11 Whoever speaks, let it be with ⁴⁸  God’s words. ⁴⁹  Whoever serves, do so with the strength ⁵⁰  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ⁵¹  the glory and the power forever and ever. Amen.

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ⁵²  a living stone rejected by men but ⁵³  chosen and priceless ⁵⁴  in God’s sight,

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. ⁵⁵ 

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ⁵⁶  for doing what is right, ⁵⁷  you are blessed. But do not be terrified of them ⁵⁸  or be shaken. ⁵⁹ 

1 Petrus 5:9

5:9 Resist him, ⁶⁰  strong in your faith, because you know ⁶¹  that your brothers and sisters ⁶²  throughout the world ⁶³  are enduring ⁶⁴  the same kinds of suffering. ⁶⁵ 

1 Petrus 1:8

1:8 You ⁶⁶  have not seen him, but you love him. You ⁶⁷  do not see him now but you believe in him, and so you rejoice ⁶⁸  with an indescribable and glorious ⁶⁹  joy,

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 ⁷⁰  of the one who called you out of darkness into his marvelous light.

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ⁷¹  desire. ⁷²  You lived then ⁷³  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ⁷⁴  and wanton idolatries. ⁷⁵ 

[4:15]  ¹ 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.

[4:9]  ² tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.

[5:3]  ³ tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.

[5:3]  ⁴ tn Grk “the ones allotted,” referring to those God has given over to their care.

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

[5:2]  ⁶ 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]  ⁷ tn Or “not under compulsion/coercion.”

[5:2]  ⁸ tn Grk “according to God.”

[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.

[3:9]  ¹¹ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ¹² tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[4:8]  ¹³ tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

[4:8]  ¹⁴ tn Or “constant.”

[4:8]  ¹⁵ 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).

[2:23]  ¹⁶ 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]  ¹⁷ tn Grk “he did not threaten, but.”

[2:23]  ¹⁸ sn An allusion to Isa 53:7.

[2:23]  ¹⁹ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[3:21]  ²⁰ 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]  ²¹ 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]  ²² tn Or “response”; “answer.”

[2:16]  ²³ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ²⁴ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[2:16]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[4:2]  ²⁵ 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.

[5:14]  ²⁶ tn Grk “a kiss of love.”

[5:14]  ²⁷ 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.

[3:4]  ²⁸ tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.

[4:16]  ²⁹ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ³⁰ 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]  ³¹ tn Grk “in this name.”

[4:10]  ³² tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[4:13]  ³³ tn Grk “in the revelation of his glory.”

[4:13]  ³⁴ 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.

[5:5]  ³⁵ 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]  ³⁶ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[1:22]  ³⁷ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ³⁸ 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]  ³⁹ tn Grk “for sincere brotherly love.”

[1:22]  ⁴⁰ 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]  ⁴¹ 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.

[1:12]  ⁴² tn Grk “to whom [pl.] it was revealed.”

[3:15]  ⁴³ 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]  ⁴⁴ tn Or “sanctify Christ as Lord.”

[3:15]  ⁴⁵ tn Grk “the hope in you.”

[2:1]  ⁴⁶ tn Or “put away.”

[3:8]  ⁴⁷ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

[4:11]  ⁴⁸ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ⁴⁹ tn Or “oracles.”

[4:11]  ⁵⁰ tn Grk “if anyone serves – with strength…”

[4:11]  ⁵¹ tn Grk “is/are.”

[2:4]  ⁵² tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ⁵³ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ⁵⁴ tn Grk “chosen, priceless.”

[2:20]  ⁵⁵ 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).

[3:14]  ⁵⁶ 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]  ⁵⁷ tn Grk “because of righteousness.”

[3:14]  ⁵⁸ 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]  ⁵⁹ sn A quotation from Isa 8:12.

[5:9]  ⁶⁰ 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]  ⁶¹ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ⁶² 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]  ⁶³ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ⁶⁴ 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]  ⁶⁵ tn Grk “the same things of sufferings.”

[1:8]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Grk “glorified.”

[2:9]  ⁷⁰ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[4:3]  ⁷¹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ⁷² tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ⁷³ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ⁷⁴ 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]  ⁷⁵ tn The Greek words here all occur in the plural to describe their common practice in the past.