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 

1 Peter 4:17

4:17 For it is time for judgment to begin, starting with the house ¹³  of God. And if it starts with us, what will be the fate ¹⁴  of those who are disobedient to the gospel of God?

1 Peter 1:5

1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

1 Peter 2:15-16

2:15 For God wants you ¹⁵  to silence the ignorance of foolish people by doing good. 2:16 Live ¹⁶  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ¹⁷ 

1 Peter 3:22

3:22 who went into heaven and is at the right hand of God ¹⁸  with angels and authorities and powers subject to him. ¹⁹ 

1 Peter 4:10

4:10 Just as each one has received a gift, use it to serve one another ²⁰  as good stewards of the varied grace of God.

1 Peter 4:19

4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. ²¹ 

1 Peter 1:2

1:2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling ²²  with Jesus Christ’s blood. May grace and peace be yours in full measure! ²³ 

1 Peter 3:4

3:4 but the inner person ²⁴  of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight.

1 Peter 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ²⁵  who is the Spirit of God, ²⁶  rests ²⁷  on you.

1 Peter 3:20

3:20 after they were disobedient long ago ²⁸  when God patiently waited ²⁹  in the days of Noah as an ark was being constructed. In the ark ³⁰  a few, that is eight souls, were delivered through water.

1 Peter 5:12

Final Greetings

5:12 Through Silvanus, ³¹  whom I know to be a faithful brother, ³²  I have written to you briefly, in order to encourage you and testify ³³  that this is the true grace of God. Stand fast in it. ³⁴ 

1 Peter 4:11

4:11 Whoever speaks, let it be with ³⁵  God’s words. ³⁶  Whoever serves, do so with the strength ³⁷  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ³⁸  the glory and the power forever and ever. Amen.

[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).

[4:17]  ¹ tn Grk “to begin from the house.”

[4:17]  ² tn Or “the end.”

[2:15]  ¹ tn Grk “because thus it is God’s will.”

[2:16]  ¹ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[3:22]  ¹ tn Grk “who is at the right hand…having gone into heaven.”

[3:22]  ² tn Grk “angels…having been subjected to him.”

[4:10]  ¹ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[4:19]  ¹ tn Grk “in doing good.”

[1:2]  ¹ sn For obedience and for sprinkling indicates the purpose of their choice or election by God.

[1:2]  ² tn Grk “be multiplied to you.”

[3:4]  ¹ tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.

[4:14]  ¹ 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]  ² tn Grk “the Spirit of glory and of God.”

[4:14]  ³ sn A quotation taken from Isa 11:2.

[3:20]  ¹ 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]  ² tn Grk “the patience of God waited.”

[3:20]  ³ 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.

[5:12]  ¹ 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]  ² tn Grk “the faithful brother, as I think.”

[5:12]  ³ tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.

[5:12]  ⁴ tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.

[4:11]  ¹ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ² tn Or “oracles.”

[4:11]  ³ tn Grk “if anyone serves – with strength…”

[4:11]  ⁴ tn Grk “is/are.”