1 Peter 5:6

5:6 And God will exalt you in due time, ¹  if you humble yourselves under his mighty hand ² 

1 Peter 1:5

1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time.

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 4:17

4:17 For it is time for judgment to begin, starting with the house ⁶  of God. And if it starts with us, what will be the fate ⁷  of those who are disobedient to the gospel of God?

1 Peter 1:11

1:11 They probed ⁸  into what person or time ⁹  the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ ¹⁰  and his subsequent glory. ¹¹ 

1 Peter 1:17

1:17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here ¹²  in reverence.

1 Peter 4:3

4:3 For the time that has passed was sufficient for you to do what the non-Christians ¹³  desire. ¹⁴  You lived then ¹⁵  in debauchery, evil desires, drunkenness, carousing, drinking bouts, ¹⁶  and wanton idolatries. ¹⁷ 

1 Peter 4:2

4:2 in that he spends the rest of his time ¹⁸  on earth concerned about the will of God and not human desires.

1 Peter 3:5

3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands,

1 Peter 1:6

1:6 This brings you great joy, ¹⁹  although you may have to suffer ²⁰  for a short time in various trials.

1 Peter 1:9

1:9 because you are attaining the goal of your faith – the salvation of your souls.

1 Peter 1:14

1:14 Like obedient children, do not comply with ²¹  the evil urges you used to follow in your ignorance, ²² 

1 Peter 2:16

2:16 Live ²³  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ²⁴ 

1 Peter 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ²⁵  is on the prowl looking for someone ²⁶  to devour.

1 Peter 2:10

2:10 You ²⁷  once were not a people, but now you are God’s people. You were shown no mercy, ²⁸  but now you have received mercy.

1 Peter 3:15

3:15 But set Christ ²⁹  apart ³⁰  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ³¹ 

1 Peter 3:18

3:18 ³² Because Christ also suffered ³³  once for sins,

the just for the unjust, ³⁴ 

to bring you to God,

by being put to death in the flesh

but ³⁵  by being made alive in the spirit. ³⁶ 

1 Peter 3:20

3:20 after they were disobedient long ago ³⁷  when God patiently waited ³⁸  in the days of Noah as an ark was being constructed. In the ark ³⁹  a few, that is eight souls, were delivered through water.

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 ⁴⁰  will himself restore, confirm, strengthen, and establish you. ⁴¹ 

1 Peter 1:12

1:12 They were shown ⁴²  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.

[5:6]  ¹ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ² 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).

[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.”

[4:17]  ⁵ tn Grk “to begin from the house.”

[4:17]  ⁶ tn Or “the end.”

[1:11]  ⁷ tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.

[1:11]  ⁸ tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.

[1:11]  ⁹ tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.

[1:11]  ¹⁰ tn Grk “the glories after these things.”

[1:17]  ⁹ tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).

[4:3]  ¹¹ tn Grk “the Gentiles,” used here of those who are not God’s people.

[4:3]  ¹² tn Grk “to accomplish the desire of the Gentiles.”

[4:3]  ¹³ tn Grk “having gone along,” referring to the readers’ behavior in time past.

[4:3]  ¹⁴ tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.

[4:3]  ¹⁵ tn The Greek words here all occur in the plural to describe their common practice in the past.

[4:2]  ¹³ tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.

[1:6]  ¹⁵ tn Grk “in which you exult.”

[1:6]  ¹⁶ 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.

[1:14]  ¹⁷ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ¹⁸ tn Grk “the former lusts in your ignorance.”

[2:16]  ¹⁹ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ²⁰ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[5:8]  ²¹ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ²² tc A few mss (B Ψ 0206^vid pc) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 al), or leave off any accent, making this an indefinite pronoun (“someone”; Ï), or are too early to employ accents but nevertheless have the pronoun τινα (Ì⁷² א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zhtew, “look, seek”) and καταπίνω (katapinw, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ({ena ex Jumwn, “one of you”) or τινα ἐξ ὑμῶν (tina ex Jumwn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss, such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.

[2:10]  ²³ 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]  ²⁴ sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.

[3:15]  ²⁵ 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]  ²⁶ tn Or “sanctify Christ as Lord.”

[3:15]  ²⁷ tn Grk “the hope in you.”

[3:18]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.

[3:18]  ³⁰ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

[3:18]  ³¹ 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).”

[3:20]  ²⁹ tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.

[3:20]  ³⁰ tn Grk “the patience of God waited.”

[3:20]  ³¹ tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:10]  ³¹ 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]  ³² tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.

[1:12]  ³³ tn Grk “to whom [pl.] it was revealed.”