1 Peter 1:16

1:16 for it is written, “You shall be holy, because I am holy.” ¹ 

1 Peter 2:3

2:3 if you have experienced ²  the Lord’s kindness. ³ 

1 Peter 4:8

4:8 Above all keep ⁴  your love for one another fervent, ⁵  because love covers a multitude of sins. ⁶ 

1 Peter 5:7

5:7 by casting ⁷  all your cares ⁸  on him because he cares for you.

1 Peter 1:18

1:18 You know that from your empty way of life inherited from your ancestors you were ransomed – not by perishable things like silver or gold,

1 Peter 2:15

2:15 For God wants you ⁹  to silence the ignorance of foolish people by doing good.

1 Peter 3:12

3:12 For the eyes of the Lord are ¹⁰  upon the righteous and his ears are open to their prayer.

But the Lord’s face is against those who do evil. ¹¹ 

1 Peter 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 Peter 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ¹²  others ¹³  because you were called to inherit a blessing.

1 Peter 3:18

3:18 ¹⁴ Because Christ also suffered ¹⁵  once for sins,

the just for the unjust, ¹⁶ 

to bring you to God,

by being put to death in the flesh

but ¹⁷  by being made alive in the spirit. ¹⁸ 

1 Peter 4:1

4:1 So, since Christ suffered ¹⁹  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ²⁰ 

1 Peter 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ²¹  who is the Spirit of God, ²²  rests ²³  on you.

1 Peter 5:5

5:5 In the same way, you who are younger, ²⁴  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. ²⁵ 

1 Peter 1:12

1:12 They were shown ²⁶  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 Peter 4:17

4:17 For it is time for judgment to begin, starting with the house ²⁷  of God. And if it starts with us, what will be the fate ²⁸  of those who are disobedient to the gospel of God?

[1:16]  ¹ sn A quotation from Lev 19:2.

[2:3]  ² tn Grk “have tasted that the Lord is kind.”

[2:3]  ³ sn A quotation from Ps 34:8.

[4:8]  ³ tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.

[4:8]  ⁴ tn Or “constant.”

[4:8]  ⁵ 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).

[5:7]  ⁴ 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]  ⁵ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[2:15]  ⁵ tn Grk “because thus it is God’s will.”

[3:12]  ⁶ 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]  ⁷ sn Verses 10-12 are a quotation from Ps 34:12-16.

[3:9]  ⁷ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ⁸ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[3:18]  ⁸ 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]  ⁹ 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]  ¹⁰ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ¹¹ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ¹² 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).”

[4:1]  ⁹ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

[4:1]  ¹⁰ sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.

[4:14]  ¹⁰ 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]  ¹¹ tn Grk “the Spirit of glory and of God.”

[4:14]  ¹² sn A quotation taken from Isa 11:2.

[5:5]  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.

[5:5]  ¹² sn A quotation from Prov 3:34 (cf. Jas 4:6).

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

[4:17]  ¹³ tn Grk “to begin from the house.”

[4:17]  ¹⁴ tn Or “the end.”