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 1:12

1:12 They were shown ⁵  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 4:17

4:17 For it is time for judgment to begin, starting with the house ⁶  of God. And if it starts with us, what will be the fate ⁷  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 ⁸  in reverence.

1 Petrus 2:7

2:7 So you who believe see ⁹  his value, ¹⁰  but for those who do not believe, the stone that the builders rejected has become the ¹¹  cornerstone, ¹² 

1 Petrus 2:10

2:10 You ¹³  once were not a people, but now you are God’s people. You were shown no mercy, ¹⁴  but now you have received mercy.

1 Petrus 2:25

2:25 For you were going astray like sheep ¹⁵  but now you have turned back to the shepherd and guardian of your souls.

1 Petrus 1:6

1:6 This brings you great joy, ¹⁶  although you may have to suffer ¹⁷  for a short time in various trials.

1 Petrus 3:21-22

3:21 And this prefigured baptism, which now saves you ¹⁸  – not the washing off of physical dirt ¹⁹  but the pledge ²⁰  of a good conscience to God – through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God ²¹  with angels and authorities and powers subject to him. ²² 

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 1:22

1:22 You have purified ²³  your souls by obeying the truth ²⁴  in order to show sincere mutual love. ²⁵  So ²⁶  love one another earnestly from a pure heart. ²⁷ 

1 Petrus 3:6

3:6 like Sarah who obeyed ²⁸  Abraham, calling him lord. You become her children ²⁹  when you do what is good and have no fear in doing so. ³⁰ 

1 Petrus 4:4

4:4 So ³¹  they are astonished ³²  when you do not rush with them into the same flood of wickedness, and they vilify you. ³³ 

1 Petrus 4:12

4:12 Dear friends, do not be astonished ³⁴  that a trial by fire is occurring among you, ³⁵  as though something strange were happening to you.

1 Petrus 1:15

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

1 Petrus 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ³⁶  sympathetic, affectionate, compassionate, and humble.

1 Petrus 1:3-4

New Birth to Joy and Holiness

1:3 Blessed be ³⁷  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, 1:4 that is, ³⁸  into ³⁹  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

1 Petrus 1:13-14

1:13 Therefore, get your minds ready for action ⁴⁰  by being fully sober, and set your hope ⁴¹  completely on the grace that will be brought to you when Jesus Christ is revealed. ⁴²  1:14 Like obedient children, do not comply with ⁴³  the evil urges you used to follow in your ignorance, ⁴⁴ 

1 Petrus 1:21

1:21 Through him you now trust ⁴⁵  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 2:24

2:24 He ⁴⁶  himself bore our sins ⁴⁷  in his body on the tree, that we may cease from sinning ⁴⁸  and live for righteousness. By his ⁴⁹  wounds ⁵⁰  you were healed. ⁵¹ 

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 ⁵²  spiritual sacrifices that are acceptable to God through Jesus Christ.

[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.”

[1:12]  ⁵ tn Grk “to whom [pl.] it was revealed.”

[4:17]  ⁶ tn Grk “to begin from the house.”

[4:17]  ⁷ tn Or “the end.”

[1:17]  ⁸ 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).

[2:7]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Grk “the head of the corner.”

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

[2:10]  ¹³ 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]  ¹⁴ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[2:25]  ¹⁵ sn A quotation from Isa 53:6.

[1:6]  ¹⁶ tn Grk “in which you exult.”

[1:6]  ¹⁷ 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.”

[3:21]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “response”; “answer.”

[3:22]  ²¹ tn Grk “who is at the right hand…having gone into heaven.”

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

[1:22]  ²³ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ²⁴ 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]  ²⁵ tn Grk “for sincere brotherly love.”

[1:22]  ²⁶ 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]  ²⁷ 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.

[3:6]  ²⁸ tn Grk “as Sarah obeyed.”

[3:6]  ²⁹ tn Grk “whose children you become.”

[3:6]  ³⁰ tn Grk “doing good and not fearing any intimidation.”

[4:4]  ³¹ 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]  ³² tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ³³ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[4:12]  ³⁴ tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

[4:12]  ³⁵ tn Grk “at the burning among you, occurring to you for testing.”

[3:8]  ³⁶ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

[1:3]  ³⁷ 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.

[1:4]  ³⁸ tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

[1:4]  ³⁹ tn Grk “into,” continuing the description of v. 3 without an “and.”

[1:13]  ⁴⁰ 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]  ⁴¹ tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ⁴² tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[1:14]  ⁴³ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ⁴⁴ tn Grk “the former lusts in your ignorance.”

[1:21]  ⁴⁵ 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.

[2:24]  ⁴⁶ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁴⁷ sn A quotation from Isa 53:4, 12.

[2:24]  ⁴⁸ 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]  ⁴⁹ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁵⁰ tn Grk the singular: “wound”; “injury.”

[2:24]  ⁵¹ sn A quotation from Isa 53:5.

[2:5]  ⁵² tn Grk “unto a holy priesthood to offer.”