1 Peter 1:21

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

1 Peter 2:6

2:6 For it says ²  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ³  and whoever believes ⁴  in him ⁵  will never ⁶  be put to shame.” ⁷ 

1 Peter 2:20

2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. ⁸ 

1 Peter 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ⁹  others ¹⁰  because you were called to inherit a blessing.

1 Peter 3:16

3:16 Yet do it with courtesy and respect, ¹¹  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ¹² 

1 Peter 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ¹³  who is the Spirit of God, ¹⁴  rests ¹⁵  on you.

1 Peter 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 ¹⁶  will himself restore, confirm, strengthen, and establish you. ¹⁷ 

[1:21]  ¹ 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.

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

[2:6]  ³ tn Grk “chosen, priceless.”

[2:6]  ⁴ tn Grk “the one who believes.”

[2:6]  ⁵ 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]  ⁶ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ⁷ sn A quotation from Isa 28:16.

[2:20]  ³ tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).

[3:9]  ⁴ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

[3:9]  ⁵ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

[3:16]  ⁵ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:16]  ⁶ tn Grk “when you are spoken against.”

[4:14]  ⁶ 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]  ⁷ tn Grk “the Spirit of glory and of God.”

[4:14]  ⁸ sn A quotation taken from Isa 11:2.

[5:10]  ⁷ 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]  ⁸ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.