1 Peter 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ¹ 

1 Peter 4:8

4:8 Above all keep ²  your love for one another fervent, ³  because love covers a multitude of sins. ⁴ 

1 Peter 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ⁵  sympathetic, affectionate, compassionate, and humble.

1 Peter 4:9

4:9 Show hospitality ⁶  to one another without complaining.

1 Peter 1:22

1:22 You have purified ⁷  your souls by obeying the truth ⁸  in order to show sincere mutual love. ⁹  So ¹⁰  love one another earnestly from a pure heart. ¹¹ 

1 Peter 3:11

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

he must seek peace and pursue it.

1 Peter 5:14

5:14 Greet one another with a loving kiss. ¹²  Peace to all of you who are in Christ. ¹³ 

1 Peter 4:11

4:11 Whoever speaks, let it be with ¹⁴  God’s words. ¹⁵  Whoever serves, do so with the strength ¹⁶  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ¹⁷  the glory and the power forever and ever. Amen.

1 Peter 4:10

4:10 Just as each one has received a gift, use it to serve one another ¹⁸  as good stewards of the varied grace of God.

1 Peter 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 ¹⁹  of the one who called you out of darkness into his marvelous light.

1 Peter 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ²⁰  others ²¹  because you were called to inherit a blessing.

1 Peter 5:5

5:5 In the same way, you who are younger, ²²  be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. ²³ 

¹ 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.

² tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

³ tn Or “constant.”

⁴ sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).

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

⁴ tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.

⁵ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

⁶ 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).

⁷ tn Grk “for sincere brotherly love.”

⁸ 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.

⁹ 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.

⁶ tn Grk “a kiss of love.”

⁷ tc Most mss (א P 1739^c Ï) have ἀμήν (amen, “amen”) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as A B Ψ 81 323 945 1241 1739* co seems inexplicable unless the word here is not authentic.

⁷ tn Grk “if anyone speaks – as God’s words.”

⁸ tn Or “oracles.”

⁹ tn Grk “if anyone serves – with strength…”

¹⁰ tn Grk “is/are.”

⁸ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

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

¹⁰ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

¹¹ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

¹¹ sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.

¹² sn A quotation from Prov 3:34 (cf. Jas 4:6).