1 Peter 1:23

1:23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God.

1 Peter 2:10

2:10 You ¹  once were not a people, but now you are God’s people. You were shown no mercy, ²  but now you have received mercy.

1 Peter 2:19

2:19 For this finds God’s favor, ³  if because of conscience toward God ⁴  someone endures hardships in suffering unjustly.

1 Peter 3:17

3:17 For it is better to suffer for doing good, if God wills it, ⁵  than for doing evil.

1 Peter 4:2

4:2 in that he spends the rest of his time ⁶  on earth concerned about the will of God and not human desires.

1 Peter 5:2

5:2 Give a shepherd’s care to ⁷  God’s flock among you, exercising oversight ⁸  not merely as a duty ⁹  but willingly under God’s direction, ¹⁰  not for shameful profit but eagerly.

1 Peter 5:6

5:6 And God will exalt you in due time, ¹¹  if you humble yourselves under his mighty hand ¹² 

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

[2:19]  ¹ 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]  ² 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 A^c B P 049 Ï lat co), and best explains the rise of the other readings.

[3:17]  ¹ 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]  ¹ 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.

[5:2]  ¹ tn Grk “shepherd,” “tend,” “pastor.”

[5:2]  ² 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]  ³ tn Or “not under compulsion/coercion.”

[5:2]  ⁴ tn Grk “according to God.”

[5:6]  ¹ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ² 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).