1 Peter 5:11

5:11 To him belongs ¹  the power forever. Amen.

1 Peter 5:7

5:7 by casting ²  all your cares ³  on him because he cares for you.

1 Peter 2:2

2:2 And ⁴  yearn ⁵  like newborn infants for pure, spiritual milk, ⁶  so that by it you may grow up to ⁷  salvation, ⁸ 

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 1:21

1:21 Through him you now trust ¹¹  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Peter 2:6

2:6 For it says ¹²  in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, ¹³  and whoever believes ¹⁴  in him ¹⁵  will never ¹⁶  be put to shame.” ¹⁷ 

[5:11]  ¹ tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).

[5:7]  ² tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance – thus, “cast.” See below for discussion.

[5:7]  ³ tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[2:2]  ³ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ⁴ tn Grk “getting rid of…yearn for.”

[2:2]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[3:22]  ⁴ tn Grk “who is at the right hand…having gone into heaven.”

[3:22]  ⁵ tn Grk “angels…having been subjected to him.”

[1:21]  ⁵ tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuw, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuonta"; Ì⁷² א C P Ψ 1739 Ï), or the aorist participle πιστεύσαντες (pisteusante"; 33 pc), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.

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

[2:6]  ⁷ tn Grk “chosen, priceless.”

[2:6]  ⁸ tn Grk “the one who believes.”

[2:6]  ⁹ 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]  ¹⁰ tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”

[2:6]  ¹¹ sn A quotation from Isa 28:16.