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 2:2

2:2 And ⁶  yearn ⁷  like newborn infants for pure, spiritual milk, ⁸  so that by it you may grow up to ⁹  salvation, ¹⁰ 

1 Petrus 2:18

2:18 Slaves, ¹¹  be subject ¹²  to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.

1 Petrus 3:22

3:22 who went into heaven and is at the right hand of God ¹³  with angels and authorities and powers subject to him. ¹⁴ 

1 Petrus 4:4

4:4 So ¹⁵  they are astonished ¹⁶  when you do not rush with them into the same flood of wickedness, and they vilify you. ¹⁷ 

1 Petrus 4:12

4:12 Dear friends, do not be astonished ¹⁸  that a trial by fire is occurring among you, ¹⁹  as though something strange were happening to you.

1 Petrus 4:16

4:16 But if you suffer as a Christian, ²⁰  do not be ashamed, but glorify ²¹  God that you bear such a name. ²² 

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. ²³ 

[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.

[2:2]  ⁶ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁷ tn Grk “getting rid of…yearn for.”

[2:2]  ⁸ tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

[2:2]  ⁹ tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

[2:2]  ¹⁰ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

[2:18]  ¹¹ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ¹² tn Grk “being subject,” but continuing the sense of command from vs. 13.

[3:22]  ¹³ tn Grk “who is at the right hand…having gone into heaven.”

[3:22]  ¹⁴ tn Grk “angels…having been subjected to him.”

[4:4]  ¹⁵ 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]  ¹⁶ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ¹⁷ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[4:12]  ¹⁸ tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

[4:12]  ¹⁹ tn Grk “at the burning among you, occurring to you for testing.”

[4:16]  ²⁰ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ²¹ 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]  ²² tn Grk “in this name.”

[4:19]  ²³ tn Grk “in doing good.”