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 3:21

3:21 And this prefigured baptism, which now saves you ¹  – not the washing off of physical dirt ²  but the pledge ³  of a good conscience to God – through the resurrection of Jesus Christ,

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 1:21

1:21 Through him you now trust ⁴  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ⁵  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 1:12

1:12 They were shown ⁶  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 5:13

5:13 The church ⁷  in Babylon, ⁸  chosen together with you, ⁹  greets you, and so does Mark, my son.

1 Petrus 3:10

3:10 For

the one who wants to love life and see good days must keep ¹⁰  his tongue from evil and his lips from uttering deceit.

1 Petrus 2:22

2:22 He ¹¹  committed no sin nor was deceit found in his mouth. ¹² 

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 ¹³  of the one who called you out of darkness into his marvelous light.

1 Petrus 1:1

Salutation

1:1 From Peter, ¹⁴  an apostle of Jesus Christ, to those temporarily residing ¹⁵  abroad ¹⁶  (in Pontus, Galatia, Cappadocia, the province of Asia, ¹⁷  and Bithynia) who are chosen ¹⁸ 

1 Petrus 1:10

1:10 Concerning this salvation, ¹⁹  the prophets ²⁰  who predicted the grace that would come to you ²¹  searched and investigated carefully.

1 Petrus 3:20

3:20 after they were disobedient long ago ²²  when God patiently waited ²³  in the days of Noah as an ark was being constructed. In the ark ²⁴  a few, that is eight souls, were delivered through water.

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 3:4

3:4 but the inner person ²⁵  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 4:10

4:10 Just as each one has received a gift, use it to serve one another ²⁶  as good stewards of the varied grace of God.

1 Petrus 3:17

3:17 For it is better to suffer for doing good, if God wills it, ²⁷  than for doing evil.

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. ²⁸ 

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ²⁹ 

1 Petrus 1:22

1:22 You have purified ³⁰  your souls by obeying the truth ³¹  in order to show sincere mutual love. ³²  So ³³  love one another earnestly from a pure heart. ³⁴ 

1 Petrus 1:7

1:7 Such trials show the proven character of your faith, ³⁵  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ³⁶  – and will bring praise ³⁷  and glory and honor when Jesus Christ is revealed. ³⁸ 

1 Petrus 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ³⁹  even if some are disobedient to the word, they will be won over without a word by the way you live, ⁴⁰ 

1 Petrus 3:15

3:15 But set Christ ⁴¹  apart ⁴²  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁴³ 

1 Petrus 4:1

4:1 So, since Christ suffered ⁴⁴  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ⁴⁵ 

1 Petrus 1:8

1:8 You ⁴⁶  have not seen him, but you love him. You ⁴⁷  do not see him now but you believe in him, and so you rejoice ⁴⁸  with an indescribable and glorious ⁴⁹  joy,

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 4:11

4:11 Whoever speaks, let it be with ⁵⁰  God’s words. ⁵¹  Whoever serves, do so with the strength ⁵²  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ⁵³  the glory and the power forever and ever. Amen.

1 Petrus 1:6

1:6 This brings you great joy, ⁵⁴  although you may have to suffer ⁵⁵  for a short time in various trials.

1 Petrus 1:11

1:11 They probed ⁵⁶  into what person or time ⁵⁷  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ⁵⁸  and his subsequent glory. ⁵⁹ 

1 Petrus 3:18

3:18 ⁶⁰ Because Christ also suffered ⁶¹  once for sins,

the just for the unjust, ⁶² 

to bring you to God,

by being put to death in the flesh

but ⁶³  by being made alive in the spirit. ⁶⁴ 

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ⁶⁵  who is the Spirit of God, ⁶⁶  rests ⁶⁷  on you.

1 Petrus 2:13

Submission to Authorities

2:13 Be subject to every human institution ⁶⁸  for the Lord’s sake, whether to a king as supreme

1 Petrus 1:20

1:20 He was foreknown ⁶⁹  before the foundation of the world but ⁷⁰  was manifested in these last times ⁷¹  for your sake.

1 Petrus 4:12

4:12 Dear friends, do not be astonished ⁷²  that a trial by fire is occurring among you, ⁷³  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 ⁷⁴  of God. And if it starts with us, what will be the fate ⁷⁵  of those who are disobedient to the gospel of God?

1 Petrus 2:19

2:19 For this finds God’s favor, ⁷⁶  if because of conscience toward God ⁷⁷  someone endures hardships in suffering unjustly.

1 Petrus 2:25

2:25 For you were going astray like sheep ⁷⁸  but now you have turned back to the shepherd and guardian of your souls.

1 Petrus 3:11

3:11 And he must turn away from evil and do good;

he must seek peace and pursue it.

1 Petrus 2:24

2:24 He ⁷⁹  himself bore our sins ⁸⁰  in his body on the tree, that we may cease from sinning ⁸¹  and live for righteousness. By his ⁸²  wounds ⁸³  you were healed. ⁸⁴ 

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ⁸⁵  others ⁸⁶  because you were called to inherit a blessing.

1 Petrus 2:12

2:12 and maintain good conduct ⁸⁷  among the non-Christians, ⁸⁸  so that though ⁸⁹  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ⁹⁰ 

1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ⁹¹  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ⁹² 

1 Petrus 3:19

3:19 In it ⁹³  he went and preached to the spirits in prison, ⁹⁴ 

1 Petrus 5:7

5:7 by casting ⁹⁵  all your cares ⁹⁶  on him because he cares for you.

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 2:10

2:10 You ⁹⁷  once were not a people, but now you are God’s people. You were shown no mercy, ⁹⁸  but now you have received mercy.

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. ⁹⁹ 

1 Petrus 2:1

2:1 So get rid of ¹⁰⁰  all evil and all deceit and hypocrisy and envy and all slander.

1 Petrus 3:3

3:3 Let your ¹⁰¹  beauty ¹⁰²  not be external – the braiding of hair and wearing of gold jewelry ¹⁰³  or fine clothes –

1 Petrus 1:2

1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling ¹⁰⁴  with Jesus Christ’s blood. May grace and peace be yours in full measure! ¹⁰⁵ 

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 5:12

Final Greetings

5:12 Through Silvanus, ¹⁰⁶  whom I know to be a faithful brother, ¹⁰⁷  I have written to you briefly, in order to encourage you and testify ¹⁰⁸  that this is the true grace of God. Stand fast in it. ¹⁰⁹ 

[3:21]  ¹ 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]  ² 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]  ³ tn Or “response”; “answer.”

[1:21]  ⁴ 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.

[1:3]  ⁵ 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.

[1:12]  ⁶ tn Grk “to whom [pl.] it was revealed.”

[5:13]  ⁷ tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).

[5:13]  ⁸ sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

[5:13]  ⁹ tn Grk “chosen together,” implying the connection “with you” in context.

[3:10]  ¹⁰ tn Grk “stop.”

[2:22]  ¹¹ tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:22]  ¹² sn A quotation from Isa 53:9.

[2:9]  ¹³ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[1:1]  ¹⁴ tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁵ tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.

[1:1]  ¹⁶ tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.

[1:1]  ¹⁷ tn Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.

[1:1]  ¹⁸ tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.

[1:10]  ¹⁹ tn Grk “about which salvation.”

[1:10]  ²⁰ sn Prophets refers to the OT prophets.

[1:10]  ²¹ tn Grk “who prophesied about the grace that is to/for you.”

[3:20]  ²² tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.

[3:20]  ²³ tn Grk “the patience of God waited.”

[3:20]  ²⁴ tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:4]  ²⁵ 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.

[4:10]  ²⁶ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[3:17]  ²⁷ 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).

[4:7]  ²⁸ tn Grk “for prayers.”

[4:15]  ²⁹ 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.

[1:22]  ³⁰ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ³¹ 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]  ³² tn Grk “for sincere brotherly love.”

[1:22]  ³³ 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]  ³⁴ 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.

[1:7]  ³⁵ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

[1:7]  sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.

[1:7]  ³⁶ tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

[1:7]  ³⁷ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

[1:7]  ³⁸ tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[3:1]  ³⁹ 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]  ⁴⁰ tn Grk “by the wives’ behavior.”

[3:15]  ⁴¹ 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]  ⁴² tn Or “sanctify Christ as Lord.”

[3:15]  ⁴³ tn Grk “the hope in you.”

[4:1]  ⁴⁴ 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]  ⁴⁵ 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.

[1:8]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn Grk “glorified.”

[4:11]  ⁵⁰ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ⁵¹ tn Or “oracles.”

[4:11]  ⁵² tn Grk “if anyone serves – with strength…”

[4:11]  ⁵³ tn Grk “is/are.”

[1:6]  ⁵⁴ tn Grk “in which you exult.”

[1:6]  ⁵⁵ 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.”

[1:11]  ⁵⁶ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ⁵⁷ tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.

[1:11]  sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.

[1:11]  ⁵⁸ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ⁵⁹ tn Grk “the glories after these things.”

[3:18]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ⁶³ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ⁶⁴ 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).”

[4:14]  ⁶⁵ 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]  ⁶⁶ tn Grk “the Spirit of glory and of God.”

[4:14]  ⁶⁷ sn A quotation taken from Isa 11:2.

[2:13]  ⁶⁸ 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.

[1:20]  ⁶⁹ 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]  ⁷⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[1:20]  ⁷¹ tn Grk “at the last of the times.”

[4:12]  ⁷² tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

[4:12]  ⁷³ tn Grk “at the burning among you, occurring to you for testing.”

[4:17]  ⁷⁴ tn Grk “to begin from the house.”

[4:17]  ⁷⁵ tn Or “the end.”

[2:19]  ⁷⁶ 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]  ⁷⁷ 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.

[2:25]  ⁷⁸ sn A quotation from Isa 53:6.

[2:24]  ⁷⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁸⁰ sn A quotation from Isa 53:4, 12.

[2:24]  ⁸¹ 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]  ⁸² tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁸³ tn Grk the singular: “wound”; “injury.”

[2:24]  ⁸⁴ sn A quotation from Isa 53:5.

[3:9]  ⁸⁵ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ⁸⁶ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[2:12]  ⁸⁷ tn Grk “keeping your conduct good.”

[2:12]  ⁸⁸ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ⁸⁹ tn Grk “in order that in what they malign you.”

[2:12]  ⁹⁰ 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).

[3:7]  ⁹¹ 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]  ⁹² 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.

[3:19]  ⁹³ 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]  ⁹⁴ 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.

[5:7]  ⁹⁵ 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]  ⁹⁶ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[2:10]  ⁹⁷ tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:10]  ⁹⁸ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[2:20]  ⁹⁹ 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).

[2:1]  ¹⁰⁰ tn Or “put away.”

[3:3]  ¹⁰¹ tn Grk “whose,” referring to the wives.

[3:3]  ¹⁰² tn Or “adornment.”

[3:3]  ¹⁰³ tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.

[1:2]  ¹⁰⁴ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ¹⁰⁵ tn Grk “be multiplied to you.”

[5:12]  ¹⁰⁶ sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression. For a detailed argument regarding this issue, see E. R. Richards, “Silvanus Was Not Peter’s Secretary: Theological Bias in Interpreting διὰ Σιλουανοῦ…ἔγραψα,” JETS 43 (September 2000): 417-32.

[5:12]  ¹⁰⁷ tn Grk “the faithful brother, as I think.”

[5:12]  ¹⁰⁸ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ¹⁰⁹ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.