1 Peter 5:5

5:5 In the same way, you who are younger, ¹  be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. ² 

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 ³  will himself restore, confirm, strengthen, and establish you. ⁴ 

1 Peter 4:11

4:11 Whoever speaks, let it be with ⁵  God’s words. ⁶  Whoever serves, do so with the strength ⁷  that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong ⁸  the glory and the power forever and ever. Amen.

1 Peter 1:3

New Birth to Joy and Holiness

1:3 Blessed be ⁹  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,

[5:5]  ¹ sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.

[5:5]  ² sn A quotation from Prov 3:34 (cf. Jas 4:6).

[5:10]  ³ 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]  ⁴ tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

[4:11]  ⁵ tn Grk “if anyone speaks – as God’s words.”

[4:11]  ⁶ tn Or “oracles.”

[4:11]  ⁷ tn Grk “if anyone serves – with strength…”

[4:11]  ⁸ tn Grk “is/are.”

[1:3]  ⁷ 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.