1 Petrus 1:8

1:8 You ¹  have not seen him, but you love him. You ²  do not see him now but you believe in him, and so you rejoice ³  with an indescribable and glorious ⁴  joy,

1 Petrus 1:11

1:11 They probed ⁵  into what person or time ⁶  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ⁷  and his subsequent glory. ⁸ 

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 ⁹  in reverence.

1 Petrus 2:5-6

2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer ¹⁰  spiritual sacrifices that are acceptable to God through Jesus Christ. 2:6 For it says ¹¹  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ¹²  and whoever believes ¹³  in him ¹⁴  will never ¹⁵  be put to shame.” ¹⁶ 

1 Petrus 2:21

2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps.

1 Petrus 3:4

3:4 but the inner person ¹⁷  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 3:6

3:6 like Sarah who obeyed ¹⁸  Abraham, calling him lord. You become her children ¹⁹  when you do what is good and have no fear in doing so. ²⁰ 

1 Petrus 3:18

3:18 ²¹ Because Christ also suffered ²²  once for sins,

the just for the unjust, ²³ 

to bring you to God,

by being put to death in the flesh

but ²⁴  by being made alive in the spirit. ²⁵ 

1 Petrus 3:21

3:21 And this prefigured baptism, which now saves you ²⁶  – not the washing off of physical dirt ²⁷  but the pledge ²⁸  of a good conscience to God – through the resurrection of Jesus Christ,

1 Petrus 4:1

4:1 So, since Christ suffered ²⁹  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ³⁰ 

1 Petrus 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ³¹  desire. ³²  You lived then ³³  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ³⁴  and wanton idolatries. ³⁵ 

1 Petrus 4:13-14

4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed ³⁶  you may also rejoice and be glad. ³⁷  4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ³⁸  who is the Spirit of God, ³⁹  rests ⁴⁰  on you.

[1:8]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Grk “glorified.”

[1:11]  ⁵ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ⁶ 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]  ⁷ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ⁸ tn Grk “the glories after these things.”

[1:17]  ⁹ 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).

[2:5]  ¹⁰ tn Grk “unto a holy priesthood to offer.”

[2:6]  ¹¹ tn Grk “it contains,” “it stands.”

[2:6]  ¹² tn Grk “chosen, priceless.”

[2:6]  ¹³ tn Grk “the one who believes.”

[2:6]  ¹⁴ 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]  ¹⁵ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

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

[3:4]  ¹⁷ 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.

[3:6]  ¹⁸ tn Grk “as Sarah obeyed.”

[3:6]  ¹⁹ tn Grk “whose children you become.”

[3:6]  ²⁰ tn Grk “doing good and not fearing any intimidation.”

[3:18]  ²¹ 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]  ²² 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]  ²³ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ²⁴ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ²⁵ 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).”

[3:21]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “response”; “answer.”

[4:1]  ²⁹ 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]  ³⁰ 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.

[4:3]  ³¹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ³² tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ³³ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ³⁴ 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]  ³⁵ tn The Greek words here all occur in the plural to describe their common practice in the past.

[4:13]  ³⁶ tn Grk “in the revelation of his glory.”

[4:13]  ³⁷ 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.

[4:14]  ³⁸ 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]  ³⁹ tn Grk “the Spirit of glory and of God.”

[4:14]  ⁴⁰ sn A quotation taken from Isa 11:2.