1 Peter 1:24

1:24 For

all flesh ¹  is like grass

and all its glory like the flower of the grass; ² 

the grass withers and the flower falls off,

1 Peter 2:25

2:25 For you were going astray like sheep ³  but now you have turned back to the shepherd and guardian of your souls.

1 Peter 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ⁴  is on the prowl looking for someone ⁵  to devour.

1 Peter 2:2

2:2 And ⁶  yearn ⁷  like newborn infants for pure, spiritual milk, ⁸  so that by it you may grow up to ⁹  salvation, ¹⁰ 

1 Peter 1:19

1:19 but by precious blood like that of an unblemished and spotless lamb, namely Christ.

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 2:5

2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer ¹¹  spiritual sacrifices that are acceptable to God through Jesus Christ.

1 Peter 1:14-15

1:14 Like obedient children, do not comply with ¹²  the evil urges you used to follow in your ignorance, ¹³  1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct,

1 Peter 3:6

3:6 like Sarah who obeyed ¹⁴  Abraham, calling him lord. You become her children ¹⁵  when you do what is good and have no fear in doing so. ¹⁶ 

1 Peter 4:10

4:10 Just as each one has received a gift, use it to serve one another ¹⁷  as good stewards of the varied grace of God.

1 Peter 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ¹⁸  desire. ¹⁹  You lived then ²⁰  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ²¹  and wanton idolatries. ²² 

1 Peter 3:8

Suffering for Doing Good

3:8 Finally, all of you be harmonious, ²³  sympathetic, affectionate, compassionate, and humble.

1 Peter 2:9

2:9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues ²⁴  of the one who called you out of darkness into his marvelous light.

1 Peter 3:1

Wives and Husbands

3:1 In the same way, wives, be subject to your own husbands. Then, ²⁵  even if some are disobedient to the word, they will be won over without a word by the way you live, ²⁶ 

1 Peter 3:21

3:21 And this prefigured baptism, which now saves you ²⁷  – not the washing off of physical dirt ²⁸  but the pledge ²⁹  of a good conscience to God – through the resurrection of Jesus Christ,

[1:24]  ¹ sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.

[1:24]  ² tn Or “a wildflower.”

[2:25]  ³ sn A quotation from Isa 53:6.

[5:8]  ⁵ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ⁶ tc A few mss (B Ψ 0206^vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (“someone”; Ï), or are too early to employ accents but nevertheless have the pronoun τινα (Ì⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zhtew, “look, seek”) and καταπίνω (katapinw, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ({ena ex Jumwn, “one of you”) or τινα ἐξ ὑμῶν (tina ex Jumwn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.

[2:2]  ⁷ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁸ tn Grk “getting rid of…yearn for.”

[2:2]  ⁹ tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

[2:2]  ¹⁰ tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

[2:2]  ¹¹ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

[2:5]  ⁹ tn Grk “unto a holy priesthood to offer.”

[1:14]  ¹¹ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ¹² tn Grk “the former lusts in your ignorance.”

[3:6]  ¹³ tn Grk “as Sarah obeyed.”

[3:6]  ¹⁴ tn Grk “whose children you become.”

[3:6]  ¹⁵ tn Grk “doing good and not fearing any intimidation.”

[4:10]  ¹⁵ tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.

[4:3]  ¹⁷ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ¹⁸ tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ¹⁹ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ²⁰ tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.

[4:3]  ²¹ tn The Greek words here all occur in the plural to describe their common practice in the past.

[3:8]  ¹⁹ tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.

[2:9]  ²¹ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[3:1]  ²³ 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]  ²⁴ tn Grk “by the wives’ behavior.”

[3:21]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Or “response”; “answer.”