Discovery Box1 Peter 1:20
Context1:20 He was foreknown 1 before the foundation of the world but 2 was manifested in these last times 3 for your sake.
1 Peter 1:23
Context1:23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God.
1 Peter 2:13-14
Context2:13 Be subject to every human institution 4 for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions 5 to punish wrongdoers and praise 6 those who do good.
1 Peter 2:19
Context2:19 For this finds God’s favor, 7 if because of conscience toward God 8 someone endures hardships in suffering unjustly.
1 Peter 5:12
Context5:12 Through Silvanus, 9 whom I know to be a faithful brother, 10 I have written to you briefly, in order to encourage you and testify 11 that this is the true grace of God. Stand fast in it. 12
1 Peter 1:5
Context1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.
1 Peter 3:14
Context3:14 But in fact, if you happen to suffer 13 for doing what is right, 14 you are blessed. But do not be terrified of them 15 or be shaken. 16
1 Peter 1:21
Context1:21 Through him you now trust 17 in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.
1 Peter 2:5
Context2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer 18 spiritual sacrifices that are acceptable to God through Jesus Christ.
1 Peter 3:1
Context3:1 In the same way, wives, be subject to your own husbands. Then, 19 even if some are disobedient to the word, they will be won over without a word by the way you live, 20
1 Peter 3:21
Context3:21 And this prefigured baptism, which now saves you 21 – not the washing off of physical dirt 22 but the pledge 23 of a good conscience to God – through the resurrection of Jesus Christ,
1 Peter 1:3
Context1:3 Blessed be 24 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 Peter 1:7
Context1:7 Such trials show the proven character of your faith, 25 which is much more valuable than gold – gold that is tested by fire, even though it is passing away 26 – and will bring praise 27 and glory and honor when Jesus Christ is revealed. 28
1 Peter 1:12
Context1:12 They were shown 29 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 3:20
Context3:20 after they were disobedient long ago 30 when God patiently waited 31 in the days of Noah as an ark was being constructed. In the ark 32 a few, that is eight souls, were delivered through water.
1 Peter 4:11
Context4:11 Whoever speaks, let it be with 33 God’s words. 34 Whoever serves, do so with the strength 35 that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong 36 the glory and the power forever and ever. Amen.
[1:20] 1 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:20] 2 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[1:20] 3 tn Grk “at the last of the times.”
[2:13] 4 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
[2:14] 7 tn Grk “those sent by him.”
[2:14] 8 tn Grk “for the punishment…and the praise.”
[2:19] 10 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
[2:19] 11 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì72 [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 Ï lat co), and best explains the rise of the other readings.
[5:12] 13 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] 14 tn Grk “the faithful brother, as I think.”
[5:12] 15 tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.
[5:12] 16 tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.
[3:14] 16 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
[3:14] 17 tn Grk “because of righteousness.”
[3:14] 18 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
[3:14] 19 sn A quotation from Isa 8:12.
[1:21] 19 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
[2:5] 22 tn Grk “unto a holy priesthood to offer.”
[3:1] 25 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:1] 26 tn Grk “by the wives’ behavior.”
[3:21] 28 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] 29 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] 30 tn Or “response”; “answer.”
[1:3] 31 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.
[1:7] 34 tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”
[1:7] 35 tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.
[1:7] 36 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
[1:7] 37 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
[1:12] 37 tn Grk “to whom [pl.] it was revealed.”
[3:20] 40 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] 41 tn Grk “the patience of God waited.”
[3:20] 42 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.
[4:11] 43 tn Grk “if anyone speaks – as God’s words.”
