1 Petrus 1:9

1:9 because you are attaining the goal of your faith – the salvation of your souls.

1 Petrus 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ¹  who is the Spirit of God, ²  rests ³  on you.

1 Petrus 1:19

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

1 Petrus 3:20

3:20 after they were disobedient long ago ⁴  when God patiently waited ⁵  in the days of Noah as an ark was being constructed. In the ark ⁶  a few, that is eight souls, were delivered through water.

1 Petrus 2:15

2:15 For God wants you ⁷  to silence the ignorance of foolish people by doing good.

1 Petrus 3:3

3:3 Let your ⁸  beauty ⁹  not be external – the braiding of hair and wearing of gold jewelry ¹⁰  or fine clothes –

1 Petrus 3:2

3:2 when they see your pure and reverent conduct. ¹¹ 

1 Petrus 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ¹²  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ¹³ 

1 Petrus 3:4

3:4 but the inner person ¹⁴  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Petrus 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹⁵  others ¹⁶  because you were called to inherit a blessing.

1 Petrus 3:21

3:21 And this prefigured baptism, which now saves you ¹⁷  – not the washing off of physical dirt ¹⁸  but the pledge ¹⁹  of a good conscience to God – through the resurrection of Jesus Christ,

1 Petrus 1:25

1:25 but the word of the Lord ²⁰  endures forever. ²¹ 

And this is the word that was proclaimed to you.

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 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ²²  a living stone rejected by men but ²³  chosen and priceless ²⁴  in God’s sight,

1 Petrus 2:7

2:7 So you who believe see ²⁵  his value, ²⁶  but for those who do not believe, the stone that the builders rejected has become the ²⁷  cornerstone, ²⁸ 

1 Petrus 2:10

2:10 You ²⁹  once were not a people, but now you are God’s people. You were shown no mercy, ³⁰  but now you have received mercy.

1 Petrus 1:12

1:12 They were shown ³¹  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 2:25

2:25 For you were going astray like sheep ³²  but now you have turned back to the shepherd and guardian of your souls.

1 Petrus 1:11

1:11 They probed ³³  into what person or time ³⁴  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ³⁵  and his subsequent glory. ³⁶ 

1 Petrus 3:18

3:18 ³⁷ Because Christ also suffered ³⁸  once for sins,

the just for the unjust, ³⁹ 

to bring you to God,

by being put to death in the flesh

but ⁴⁰  by being made alive in the spirit. ⁴¹ 

1 Petrus 1:1

Salutation

1:1 From Peter, ⁴²  an apostle of Jesus Christ, to those temporarily residing ⁴³  abroad ⁴⁴  (in Pontus, Galatia, Cappadocia, the province of Asia, ⁴⁵  and Bithynia) who are chosen ⁴⁶ 

1 Petrus 1:4-5

1:4 that is, ⁴⁷  into ⁴⁸  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

1 Petrus 3:5

3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,

1 Petrus 4:6

4:6 Now it was for this very purpose ⁴⁹  that the gospel was preached to those who are now dead, ⁵⁰  so that though ⁵¹  they were judged in the flesh ⁵²  by human standards ⁵³  they may live spiritually ⁵⁴  by God’s standards. ⁵⁵ 

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 ⁵⁶  with Jesus Christ’s blood. May grace and peace be yours in full measure! ⁵⁷ 

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 ⁵⁸  in reverence.

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 ⁵⁹  spiritual sacrifices that are acceptable to God through Jesus Christ.

[4:14]  ¹ 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]  ² tn Grk “the Spirit of glory and of God.”

[4:14]  ³ sn A quotation taken from Isa 11:2.

[3:20]  ⁴ 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]  ⁵ tn Grk “the patience of God waited.”

[3:20]  ⁶ 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.

[2:15]  ⁷ tn Grk “because thus it is God’s will.”

[3:3]  ⁸ tn Grk “whose,” referring to the wives.

[3:3]  ⁹ tn Or “adornment.”

[3:3]  ¹⁰ 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.

[3:2]  ¹¹ tn Grk “behavior,” the same word translated “the way you live” in vs. 1.

[3:7]  ¹² 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]  ¹³ 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.

[3:4]  ¹⁴ 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.

[3:9]  ¹⁵ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ¹⁶ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[3:21]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Or “response”; “answer.”

[1:25]  ²⁰ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[1:25]  ²¹ sn A quotation from Isa 40:6, 8.

[2:4]  ²² tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ²³ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ²⁴ tn Grk “chosen, priceless.”

[2:7]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “the head of the corner.”

[2:7]  ²⁸ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

[2:10]  ²⁹ 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]  ³⁰ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[1:12]  ³¹ tn Grk “to whom [pl.] it was revealed.”

[2:25]  ³² sn A quotation from Isa 53:6.

[1:11]  ³³ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ³⁴ 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]  ³⁵ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ³⁶ tn Grk “the glories after these things.”

[3:18]  ³⁷ 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]  ³⁸ 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]  ³⁹ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ⁴⁰ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ⁴¹ 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).”

[1:1]  ⁴² 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]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ 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]  ⁴⁶ 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.

[1:4]  ⁴⁷ 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]  ⁴⁸ tn Grk “into,” continuing the description of v. 3 without an “and.”

[4:6]  ⁴⁹ tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.

[4:6]  ⁵⁰ sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?

[4:6]  ⁵¹ tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[4:6]  ⁵² tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.

[4:6]  ⁵³ tn Grk “according to men.”

[4:6]  ⁵⁴ tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).

[4:6]  ⁵⁵ tn Grk “according to God.”

[1:2]  ⁵⁶ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ⁵⁷ tn Grk “be multiplied to you.”

[1:17]  ⁵⁸ 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]  ⁵⁹ tn Grk “unto a holy priesthood to offer.”