1 Peter 5:7

5:7 by casting ¹  all your cares ²  on him because he cares for you.

1 Peter 3:2

3:2 when they see your pure and reverent conduct. ³ 

1 Peter 1:14

1:14 Like obedient children, do not comply with ⁴  the evil urges you used to follow in your ignorance, ⁵ 

1 Peter 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ⁶ 

1 Peter 2:12

2:12 and maintain good conduct ⁷  among the non-Christians, ⁸  so that though ⁹  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ¹⁰ 

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 1:22

1:22 You have purified ¹¹  your souls by obeying the truth ¹²  in order to show sincere mutual love. ¹³  So ¹⁴  love one another earnestly from a pure heart. ¹⁵ 

1 Peter 2:25

2:25 For you were going astray like sheep ¹⁶  but now you have turned back to the shepherd and guardian of your souls.

1 Peter 4:4

4:4 So ¹⁷  they are astonished ¹⁸  when you do not rush with them into the same flood of wickedness, and they vilify you. ¹⁹ 

1 Peter 5:8

5:8 Be sober and alert. Your enemy the devil, like a roaring lion, ²⁰  is on the prowl looking for someone ²¹  to devour.

1 Peter 1:13

1:13 Therefore, get your minds ready for action ²²  by being fully sober, and set your hope ²³  completely on the grace that will be brought to you when Jesus Christ is revealed. ²⁴ 

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 ²⁵  in reverence.

1 Peter 1:21

1:21 Through him you now trust ²⁶  in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

1 Peter 2:21

2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps.

1 Peter 3:16

3:16 Yet do it with courtesy and respect, ²⁷  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ²⁸ 

1 Peter 5:9

5:9 Resist him, ²⁹  strong in your faith, because you know ³⁰  that your brothers and sisters ³¹  throughout the world ³²  are enduring ³³  the same kinds of suffering. ³⁴ 

1 Peter 1:7

1:7 Such trials show the proven character of your faith, ³⁵  which is much more valuable than gold – gold that is tested by fire, even though it is passing away ³⁶  – and will bring praise ³⁷  and glory and honor when Jesus Christ is revealed. ³⁸ 

1 Peter 3:7

3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners ³⁹  and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. ⁴⁰ 

1 Peter 3:15

3:15 But set Christ ⁴¹  apart ⁴²  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁴³ 

[5:7]  ¹ 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]  ² tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.

[3:2]  ³ tn Grk “behavior,” the same word translated “the way you live” in vs. 1.

[1:14]  ⁵ tn Or “do not be conformed to”; Grk “not being conformed to.”

[1:14]  ⁶ tn Grk “the former lusts in your ignorance.”

[4:15]  ⁷ 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.

[2:12]  ⁹ tn Grk “keeping your conduct good.”

[2:12]  ¹⁰ tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ¹¹ tn Grk “in order that in what they malign you.”

[2:12]  ¹² tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

[1:22]  ¹¹ tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

[1:22]  ¹² tc Most later mss (P Ï) have διὰ πνεύματος (dia pneumato", “through the spirit”) after ἀληθείας (ajlhqeia", “truth”), while the words are lacking in a broad spectrum of early and important witnesses (Ì⁷² א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).

[1:22]  ¹³ tn Grk “for sincere brotherly love.”

[1:22]  ¹⁴ tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.

[1:22]  ¹⁵ tc A few mss (A B 1852 pc) lack καθαρᾶς (kaqaras, “pure”) and read simply καρδίας (kardias, “from the heart”), but there is excellent ms support (Ì⁷² א* C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.

[2:25]  ¹³ sn A quotation from Isa 53:6.

[4:4]  ¹⁵ tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:4]  ¹⁶ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ¹⁷ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[5:8]  ¹⁷ sn This phrase may be an allusion to Ps 22:13.

[5:8]  ¹⁸ 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.

[1:13]  ¹⁹ tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.

[1:13]  ²⁰ tn Grk “having bound up…, being sober, set your hope…”

[1:13]  ²¹ tn Grk “at the revelation of Jesus Christ” (cf. v. 7).

[1:17]  ²¹ 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).

[1:21]  ²³ 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.

[3:16]  ²⁵ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:16]  ²⁶ tn Grk “when you are spoken against.”

[5:9]  ²⁷ tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[5:9]  ²⁸ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

[5:9]  ²⁹ tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”

[5:9]  ³⁰ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

[5:9]  ³¹ tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.

[5:9]  ³² tn Grk “the same things of sufferings.”

[1:7]  ²⁹ tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”

[1:7]  ³⁰ tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.

[1:7]  ³¹ tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.

[1:7]  ³² tn Grk “at the revelation of Jesus Christ” (cf. v. 13).

[3:7]  ³¹ tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.

[3:7]  ³² tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.

[3:15]  ³³ 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]  ³⁴ tn Or “sanctify Christ as Lord.”

[3:15]  ³⁵ tn Grk “the hope in you.”