1 Peter 1:5-6

1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 1:6 This brings you great joy, ¹  although you may have to suffer ²  for a short time in various trials.

1 Peter 2:2

2:2 And ³  yearn ⁴  like newborn infants for pure, spiritual milk, ⁵  so that by it you may grow up to ⁶  salvation, ⁷ 

1 Peter 3:13

3:13 For ⁸  who is going to harm you if you are devoted to what is good?

1 Peter 3:22

3:22 who went into heaven and is at the right hand of God ⁹  with angels and authorities and powers subject to him. ¹⁰ 

1 Peter 4:5

4:5 They will face a reckoning before ¹¹  Jesus Christ ¹²  who stands ready to judge the living and the dead.

1 Peter 4:7

Service, Suffering, and Judgment

4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. ¹³ 

1 Peter 4:15-16

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ¹⁴  4:16 But if you suffer as a Christian, ¹⁵  do not be ashamed, but glorify ¹⁶  God that you bear such a name. ¹⁷ 

[1:6]  ¹ tn Grk “in which you exult.”

[1:6]  ² tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most mss (Ì⁷² א² A C P Ψ 048 33 1739 Ï) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA²⁷ has the verb in brackets, indicating doubts as to its authenticity.

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

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

[2:2]  ³ 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]  ⁴ 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]  ⁵ 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.

[3:13]  ¹ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[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.”

[4:5]  ¹ tn Grk “give an account to.”

[4:5]  ² tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.

[4:7]  ¹ tn Grk “for prayers.”

[4:15]  ¹ tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.

[4:16]  ¹ tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ² tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.

[4:16]  ³ tn Grk “in this name.”