1 Petrus 5:7

5:7 by casting ¹  all your cares ²  on him because he cares for you.

1 Petrus 4:13

4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed ³  you may also rejoice and be glad. ⁴ 

1 Petrus 2:6

2:6 For it says ⁵  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ⁶  and whoever believes ⁷  in him ⁸  will never ⁹  be put to shame.” ¹⁰ 

1 Petrus 5:10

5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ ¹¹  will himself restore, confirm, strengthen, and establish you. ¹² 

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 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 ¹³  in reverence.

1 Petrus 1:8-9

1:8 You ¹⁴  have not seen him, but you love him. You ¹⁵  do not see him now but you believe in him, and so you rejoice ¹⁶  with an indescribable and glorious ¹⁷  joy, 1:9 because you are attaining the goal of your faith – the salvation of your souls.

1 Petrus 1:21

1:21 Through him you now trust ¹⁸  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Petrus 3:22

3:22 who went into heaven and is at the right hand of God ¹⁹  with angels and authorities and powers subject to him. ²⁰ 

1 Petrus 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ²¹  a living stone rejected by men but ²²  chosen and priceless ²³  in God’s sight,

1 Petrus 5:4

5:4 Then ²⁴  when the Chief Shepherd appears, you will receive the crown of glory that never fades away.

1 Petrus 1:11

1:11 They probed ²⁵  into what person or time ²⁶  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ²⁷  and his subsequent glory. ²⁸ 

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 ²⁹  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Petrus 2:10

2:10 You ³⁰  once were not a people, but now you are God’s people. You were shown no mercy, ³¹  but now you have received mercy.

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 3:12

3:12 For the eyes of the Lord are ³²  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ³³ 

1 Petrus 1:3

New Birth to Joy and Holiness

1:3 Blessed be ³⁴  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 2:12

2:12 and maintain good conduct ³⁵  among the non-Christians, ³⁶  so that though ³⁷  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ³⁸ 

1 Petrus 3:15

3:15 But set Christ ³⁹  apart ⁴⁰  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁴¹ 

1 Petrus 3:18

3:18 ⁴² Because Christ also suffered ⁴³  once for sins,

the just for the unjust, ⁴⁴ 

to bring you to God,

by being put to death in the flesh

but ⁴⁵  by being made alive in the spirit. ⁴⁶ 

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 5:12

Final Greetings

5:12 Through Silvanus, ⁴⁷  whom I know to be a faithful brother, ⁴⁸  I have written to you briefly, in order to encourage you and testify ⁴⁹  that this is the true grace of God. Stand fast in it. ⁵⁰ 

[5:7]  ¹ 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]  ² tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[4:13]  ³ tn Grk “in the revelation of his glory.”

[4:13]  ⁴ 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.

[2:6]  ⁵ tn Grk “it contains,” “it stands.”

[2:6]  ⁶ tn Grk “chosen, priceless.”

[2:6]  ⁷ tn Grk “the one who believes.”

[2:6]  ⁸ 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]  ⁹ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ¹⁰ sn A quotation from Isa 28:16.

[5:10]  ¹¹ tc ‡ A few important mss (א B 614 630 1505 pc) lack “Jesus” after “Christ,” while the majority include the name (Ì⁷² A P Ψ 33 1739 Ï latt). However, the inclusion is a natural and predictable expansion on the text. NA²⁷ includes ᾿Ιησοῦ (Ihsou, “Jesus”) in brackets, indicating doubts as to its authenticity. .

[5:10]  ¹² tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

[1:17]  ¹³ 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).

[1:8]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “glorified.”

[1:21]  ¹⁸ 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.

[3:22]  ¹⁹ tn Grk “who is at the right hand…having gone into heaven.”

[3:22]  ²⁰ tn Grk “angels…having been subjected to him.”

[2:4]  ²¹ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

[2:4]  ²² tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[2:4]  ²³ tn Grk “chosen, priceless.”

[5:4]  ²⁴ tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.

[1:11]  ²⁵ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ²⁶ 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]  ²⁷ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ²⁸ tn Grk “the glories after these things.”

[2:5]  ²⁹ tn Grk “unto a holy priesthood to offer.”

[2:10]  ³⁰ 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]  ³¹ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[3:12]  ³² tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”

[3:12]  ³³ sn Verses 10-12 are a quotation from Ps 34:12-16.

[1:3]  ³⁴ 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.

[2:12]  ³⁵ tn Grk “keeping your conduct good.”

[2:12]  ³⁶ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ³⁷ tn Grk “in order that in what they malign you.”

[2:12]  ³⁸ 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).

[3:15]  ³⁹ 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]  ⁴⁰ tn Or “sanctify Christ as Lord.”

[3:15]  ⁴¹ tn Grk “the hope in you.”

[3:18]  ⁴² 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]  ⁴³ 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]  ⁴⁴ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ⁴⁵ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ⁴⁶ 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).”

[5:12]  ⁴⁷ 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]  ⁴⁸ tn Grk “the faithful brother, as I think.”

[5:12]  ⁴⁹ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ⁵⁰ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.