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 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 2:18

2:18 Slaves, ³  be subject ⁴  to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse.

1 Peter 2:6

2:6 For it says ⁵  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ⁶  and whoever believes ⁷  in him ⁸  will never ⁹  be put to shame.” ¹⁰ 

1 Peter 3:21

3:21 And this prefigured baptism, which now saves you ¹¹  – not the washing off of physical dirt ¹²  but the pledge ¹³  of a good conscience to God – through the resurrection of Jesus Christ,

1 Peter 2:24

2:24 He ¹⁴  himself bore our sins ¹⁵  in his body on the tree, that we may cease from sinning ¹⁶  and live for righteousness. By his ¹⁷  wounds ¹⁸  you were healed. ¹⁹ 

[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.

[2:18]  ³ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ⁴ tn Grk “being subject,” but continuing the sense of command from vs. 13.

[2:6]  ⁵ tn Grk “it contains,” “it stands.”

[2:6]  ⁶ tn Grk “chosen, priceless.”

[2:6]  ⁷ tn Grk “the one who believes.”

[2:6]  ⁸ tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.

[2:6]  ⁹ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ¹⁰ sn A quotation from Isa 28:16.

[3:21]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “response”; “answer.”

[2:24]  ⁹ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁰ sn A quotation from Isa 53:4, 12.

[2:24]  ¹¹ tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”

[2:24]  ¹² tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹³ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁴ sn A quotation from Isa 53:5.