1 Peter 1:14

1:14 Like obedient children, do not comply with ¹  the evil urges you used to follow in your ignorance, ² 

1 Peter 2:10

2:10 You ³  once were not a people, but now you are God’s people. You were shown no mercy, ⁴  but now you have received mercy.

1 Peter 3:13

3:13 For ⁵  who is going to harm you if you are devoted to what is good?

1 Peter 3:17

3:17 For it is better to suffer for doing good, if God wills it, ⁶  than for doing evil.

1 Peter 4:2

4:2 in that he spends the rest of his time ⁷  on earth concerned about the will of God and not human desires.

1 Peter 4:18

4:18 And if the righteous are barely saved, what will become of ⁸  the ungodly and sinners? ⁹ 

1 Peter 5:2-3

5:2 Give a shepherd’s care to ¹⁰  God’s flock among you, exercising oversight ¹¹  not merely as a duty ¹²  but willingly under God’s direction, ¹³  not for shameful profit but eagerly. 5:3 And do not lord it over ¹⁴  those entrusted to you, ¹⁵  but be examples to the flock.

1 Peter 5:6

5:6 And God will exalt you in due time, ¹⁶  if you humble yourselves under his mighty hand ¹⁷ 

1 Peter 5:13

5:13 The church ¹⁸  in Babylon, ¹⁹  chosen together with you, ²⁰  greets you, and so does Mark, my son.

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

[1:14]  ² tn Grk “the former lusts in your ignorance.”

[2:10]  ³ 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]  ⁴ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[3:13]  ⁵ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[3:17]  ⁷ tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).

[4:2]  ⁹ tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.

[4:18]  ¹¹ tn Grk “where will he appear.”

[4:18]  ¹² tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.

[5:2]  ¹³ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ¹⁴ tc A few important mss (א* B sa) lack ἐπισκοποῦντες (episkopounte", “exercising oversight”), but the participle enjoys otherwise good ms support (Ì⁷² א² A P Ψ 33 1739 Ï lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.

[5:2]  ¹⁵ tn Or “not under compulsion/coercion.”

[5:2]  ¹⁶ tn Grk “according to God.”

[5:3]  ¹⁵ tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.

[5:3]  ¹⁶ tn Grk “the ones allotted,” referring to those God has given over to their care.

[5:6]  ¹⁷ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ¹⁸ tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).

[5:13]  ¹⁹ tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).

[5:13]  ²⁰ sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

[5:13]  ²¹ tn Grk “chosen together,” implying the connection “with you” in context.