1 Peter 1:4

1:4 that is, ¹  into ²  an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you,

1 Peter 1:15

1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct,

1 Peter 1:20

1:20 He was foreknown ³  before the foundation of the world but ⁴  was manifested in these last times ⁵  for your sake.

1 Peter 3:13

3:13 For ⁶  who is going to harm you if you are devoted to what is good?

1 Peter 5:6

5:6 And God will exalt you in due time, ⁷  if you humble yourselves under his mighty hand ⁸ 

1 Peter 5:13

5:13 The church ⁹  in Babylon, ¹⁰  chosen together with you, ¹¹  greets you, and so does Mark, my son.

1 Peter 1:12

1:12 They were shown ¹²  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 1:10

1:10 Concerning this salvation, ¹³  the prophets ¹⁴  who predicted the grace that would come to you ¹⁵  searched and investigated carefully.

1 Peter 1:25

1:25 but the word of the Lord ¹⁶  endures forever. ¹⁷ 

And this is the word that was proclaimed to you.

1 Peter 3:18

3:18 ¹⁸ Because Christ also suffered ¹⁹  once for sins,

the just for the unjust, ²⁰ 

to bring you to God,

by being put to death in the flesh

but ²¹  by being made alive in the spirit. ²² 

1 Peter 3:21

3:21 And this prefigured baptism, which now saves you ²³  – not the washing off of physical dirt ²⁴  but the pledge ²⁵  of a good conscience to God – through the resurrection of Jesus Christ,

1 Peter 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ²⁶  who is the Spirit of God, ²⁷  rests ²⁸  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 ²⁹  will himself restore, confirm, strengthen, and establish you. ³⁰ 

1 Peter 1:3

New Birth to Joy and Holiness

1:3 Blessed be ³¹  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 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 ³²  of the one who called you out of darkness into his marvelous light.

1 Peter 3:15

3:15 But set Christ ³³  apart ³⁴  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ³⁵ 

[1:4]  ¹ tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.

[1:4]  ² tn Grk “into,” continuing the description of v. 3 without an “and.”

[1:20]  ³ 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]  ⁴ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[1:20]  ⁵ tn Grk “at the last of the times.”

[3:13]  ⁵ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[5:6]  ⁷ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ⁸ 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).

[5:13]  ⁹ tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).

[5:13]  ¹⁰ sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.

[5:13]  ¹¹ tn Grk “chosen together,” implying the connection “with you” in context.

[1:12]  ¹¹ tn Grk “to whom [pl.] it was revealed.”

[1:10]  ¹³ tn Grk “about which salvation.”

[1:10]  ¹⁴ sn Prophets refers to the OT prophets.

[1:10]  ¹⁵ tn Grk “who prophesied about the grace that is to/for you.”

[1:25]  ¹⁵ sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[1:25]  ¹⁶ sn A quotation from Isa 40:6, 8.

[3:18]  ¹⁷ sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.

[3:18]  ¹⁸ tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì⁷² א A C^vid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.

[3:18]  ¹⁹ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ²⁰ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ²¹ sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”

[3:21]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “response”; “answer.”

[4:14]  ²¹ 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]  ²² tn Grk “the Spirit of glory and of God.”

[4:14]  ²³ sn A quotation taken from Isa 11:2.

[5:10]  ²³ 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]  ²⁴ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

[1:3]  ²⁵ 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.

[2:9]  ²⁷ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[3:15]  ²⁹ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

[3:15]  ³⁰ tn Or “sanctify Christ as Lord.”

[3:15]  ³¹ tn Grk “the hope in you.”