Add parallel Print Page Options

Salutation

From Peter,[a] an apostle of Jesus Christ, to those temporarily residing[b] abroad[c] (in Pontus, Galatia, Cappadocia, the province of Asia,[d] and Bithynia) who are chosen[e] according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling[f] with Jesus Christ’s blood. May grace and peace be yours in full measure![g]

New Birth to Joy and Holiness

Blessed be[h] 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, that is,[i] into[j] an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, who by God’s power are protected through faith for a salvation ready to be revealed in the last time. This brings you great joy,[k] although you may have to suffer[l] for a short time in various trials. Such trials show the proven character of your faith,[m] which is much more valuable than gold—gold that is tested by fire, even though it is passing away[n]—and will bring praise[o] and glory and honor when Jesus Christ is revealed.[p] You[q] have not seen him, but you love him. You[r] do not see him now but you believe in him, and so you rejoice[s] with an indescribable and glorious[t] joy, because you are attaining the goal of your faith—the salvation of your souls.

10 Concerning this salvation,[u] the prophets[v] who predicted the grace that would come to you[w] searched and investigated carefully. 11 They probed[x] into what person or time[y] the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ[z] and his subsequent glory.[aa] 12 They were shown[ab] 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.

13 Therefore, get your minds ready for action[ac] by being fully sober, and set your hope[ad] completely on the grace that will be brought to you when Jesus Christ is revealed.[ae] 14 Like obedient children, do not comply with[af] the evil urges you used to follow in your ignorance,[ag] 15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 16 for it is written, “You shall be holy, because I am holy.”[ah] 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[ai] in reverence. 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, 19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 20 He was foreknown[aj] before the foundation of the world but[ak] was manifested in these last times[al] for your sake. 21 Through him you now trust[am] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

22 You have purified[an] your souls by obeying the truth[ao] in order to show sincere mutual love.[ap] So[aq] love one another earnestly from a pure heart.[ar] 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For

all flesh[as] is like grass
and all its glory like the flower of the grass;[at]
the grass withers and the flower falls off,
25 but the word of the Lord[au] endures forever.[av]

And this is the word that was proclaimed to you.

So get rid of[aw] all evil and all deceit and hypocrisy and envy and all slander. And[ax] yearn[ay] like newborn infants for pure, spiritual milk,[az] so that by it you may grow up to[ba] salvation,[bb] if you have experienced[bc] the Lord’s kindness.[bd]

A Living Stone, a Chosen People

So as you come to him,[be] a living stone rejected by men but[bf] chosen and precious[bg] in God’s sight, you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer[bh] spiritual sacrifices that are acceptable to God through Jesus Christ. For it says[bi] in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone,[bj] and whoever believes[bk] in him[bl] will never[bm] be put to shame.”[bn] So you who believe see[bo] his value,[bp] but for those who do not believe, the stone that the builders rejected has become the[bq] cornerstone,[br] and a stumbling-stone[bs] and a rock to trip over.[bt] They stumble[bu] because they disobey the word, as they were destined to do.[bv] But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues[bw] of the one who called you out of darkness into his marvelous light. 10 You[bx] once were not a people, but now you are God’s people. You were shown no mercy,[by] but now you have received mercy.

11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct[bz] among the non-Christians,[ca] so that though[cb] they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.[cc]

Submission to Authorities

13 Be subject to every human institution[cd] for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions[ce] to punish wrongdoers and praise[cf] those who do good. 15 For God wants you[cg] to silence the ignorance of foolish people by doing good. 16 Live[ch] as free people, not using your freedom as a pretext for evil, but as God’s slaves.[ci] 17 Honor all people, love the family of believers,[cj] fear God, honor the king.

18 Slaves,[ck] be subject[cl] to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor,[cm] if because of conscience toward God[cn] someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.[co] 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He[cp] committed no sin nor was deceit found in his mouth.[cq] 23 When he was maligned, he[cr] did not answer back; when he suffered, he threatened[cs] no retaliation,[ct] but committed himself to God[cu] who judges justly. 24 He[cv] himself bore our sins[cw] in his body on the tree, that we may cease from sinning[cx] and live for righteousness. By his[cy] wounds[cz] you were healed.[da] 25 For you were going astray like sheep[db] but now you have turned back to the shepherd and guardian of your souls.

Wives and Husbands

In the same way, wives, be subject to your own husbands. Then,[dc] even if some are disobedient to the word, they will be won over without a word by the way you live,[dd] when they see your pure and reverent conduct.[de] Let your[df] beauty[dg] not be external—the braiding of hair and wearing of gold jewelry[dh] or fine clothes— but the inner person[di] of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, like Sarah who obeyed[dj] Abraham, calling him lord. You become her children[dk] when you do what is good and have no fear in doing so.[dl] Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor[dm] as fellow heirs of the grace of life. In this way nothing will hinder your prayers.[dn]

Suffering for Doing Good

Finally, all of you be harmonious,[do] sympathetic, affectionate, compassionate, and humble. Do not return evil for evil or insult for insult, but instead bless[dp] others[dq] because you were called to inherit a blessing. 10 For

the one who wants to love life and see good days must keep[dr] his tongue from evil and his lips from uttering deceit.
11 And he must turn away from evil and do good;
he must seek peace and pursue it.
12 For the eyes of the Lord are[ds] upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil.[dt]

13 For[du] who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer[dv] for doing what is right,[dw] you are blessed. But do not be terrified of them[dx] or be shaken.[dy] 15 But set Christ[dz] apart[ea] as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess.[eb] 16 Yet do it with courtesy and respect,[ec] keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you.[ed] 17 For it is better to suffer for doing good, if God wills it,[ee] than for doing evil.

18 [ef] Because Christ also suffered[eg] once for sins,
the just for the unjust,[eh]
to bring you to God,
by being put to death in the flesh
but[ei] by being made alive in the spirit.[ej]
19 In it[ek] he went and preached to the spirits in prison,[el]

20 after they were disobedient long ago[em] when God patiently waited[en] in the days of Noah as an ark was being constructed. In the ark[eo] a few, that is eight souls, were delivered through water. 21 And this prefigured baptism, which now saves you[ep]—not the washing off of physical dirt[eq] but the pledge[er] of a good conscience to God—through the resurrection of Jesus Christ, 22 who went into heaven and is at the right hand of God[es] with angels and authorities and powers subject to him.[et]

Footnotes

  1. 1 Peter 1:1 tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Peter 1:1 tn Or “to those living as resident foreigners,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.
  3. 1 Peter 1:1 tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.
  4. 1 Peter 1:1 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  5. 1 Peter 1:1 tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.
  6. 1 Peter 1:2 sn For obedience and for sprinkling indicates the purpose of their choice or election by God.
  7. 1 Peter 1:2 tn Grk “be multiplied to you.”
  8. 1 Peter 1:3 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 (eulogētos) 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.
  9. 1 Peter 1:4 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
  10. 1 Peter 1:4 tn Grk “into,” continuing the description of v. 3 without an “and.”
  11. 1 Peter 1:6 tn Grk “in which you exult.”
  12. 1 Peter 1:6 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1448 1611 syh), but most mss (P72 א2 A C P Ψ 048 33 1739 M) 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, while NA28 omits the brackets altogether.tn Grk “Though now, for a little while if necessary, you may have to suffer.”
  13. 1 Peter 1:7 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.”sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.
  14. 1 Peter 1:7 tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.
  15. 1 Peter 1:7 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
  16. 1 Peter 1:7 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
  17. 1 Peter 1:8 tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 1:8 tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  19. 1 Peter 1:8 tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.
  20. 1 Peter 1:8 tn Grk “glorified.”
  21. 1 Peter 1:10 tn Grk “about which salvation.”
  22. 1 Peter 1:10 sn Prophets refers to the OT prophets.
  23. 1 Peter 1:10 tn Grk “who prophesied about the grace that is to/for you.”
  24. 1 Peter 1:11 tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
  25. 1 Peter 1:11 tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.
  26. 1 Peter 1:11 tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
  27. 1 Peter 1:11 tn Grk “the glories after these things.”
  28. 1 Peter 1:12 tn Grk “to whom [pl.] it was revealed.”
  29. 1 Peter 1:13 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.
  30. 1 Peter 1:13 tn Grk “having bound up…, being sober, set your hope…”
  31. 1 Peter 1:13 tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
  32. 1 Peter 1:14 tn Or “do not be conformed to”; Grk “not being conformed to.”
  33. 1 Peter 1:14 tn Grk “the former lusts in your ignorance.”
  34. 1 Peter 1:16 sn A quotation from Lev 19:2.
  35. 1 Peter 1:17 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).
  36. 1 Peter 1:20 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.
  37. 1 Peter 1:20 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  38. 1 Peter 1:20 tn Grk “at the last of the times.”
  39. 1 Peter 1:21 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 (pisteuō, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuontas; P72 א C P Ψ 5 81 436 442 1175 1243 1611 1739 1852 2492 M), or the aorist participle πιστεύσαντες (pisteusantes; 33 2344), while A B 307c 1735 vg have the adjective. Though the external evidence on its behalf is not in itself compelling, internally 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.tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  40. 1 Peter 1:22 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
  41. 1 Peter 1:22 tc Most later mss (P M) have διὰ πνεύματος (dia pneumatos, “through the Spirit”) after ἀληθείας (alētheias, “truth”), while the words are lacking in a broad spectrum of early and significant witnesses (P72 א A B C Ψ 33 81 323 945 1241 1739 vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not autographic. 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 mankind’s).
  42. 1 Peter 1:22 tn Grk “for sincere brotherly love.”
  43. 1 Peter 1:22 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.
  44. 1 Peter 1:22 tc A few mss (A B 1852 vg) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”) ”) or καρδίας ἀληθινῆς (kardias alēthinēs, “from a true heart,” found in א2 vgms), but there is excellent ms support (P72 א* C P Ψ 33 1739 M co) for the word. The omission may have been accidental. In the majuscule script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered the initial reading. The NA28 prints καθαρᾶς καρδίας with a diamond, indicating that the decision was a toss-up or, in the words of the preface, “there are two variants which in the editors’ judgement could equally well be adopted in the reconstructed initial text.”
  45. 1 Peter 1:24 sn Here all flesh is a metaphor for humanity—human beings as both frail and temporary.
  46. 1 Peter 1:24 tn Or “a wildflower.”
  47. 1 Peter 1:25 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  48. 1 Peter 1:25 sn A quotation from Isa 40:6, 8.
  49. 1 Peter 2:1 tn Or “put away.”
  50. 1 Peter 2:2 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
  51. 1 Peter 2:2 tn Grk “getting rid of…yearn for.”
  52. 1 Peter 2:2 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.
  53. 1 Peter 2:2 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.
  54. 1 Peter 2:2 tc The Byzantine text lacks εἰς σωτηρίαν (eis sōtērian, “to salvation”), while the words are found in the earliest and best witnesses, along with others (P72 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 may have seemed theologically objectionable, it is easy to see why some scribes would omit it.
  55. 1 Peter 2:3 tn Grk “have tasted that the Lord is kind.”
  56. 1 Peter 2:3 sn A quotation from Ps 34:8.
  57. 1 Peter 2:4 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
  58. 1 Peter 2:4 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  59. 1 Peter 2:4 tn Grk “chosen, precious.”
  60. 1 Peter 2:5 tn Grk “unto a holy priesthood to offer.”
  61. 1 Peter 2:6 tn Grk “it contains,” “it stands.”
  62. 1 Peter 2:6 tn Grk “chosen, precious.”
  63. 1 Peter 2:6 tn Grk “the one who believes.”
  64. 1 Peter 2:6 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.
  65. 1 Peter 2:6 tn The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
  66. 1 Peter 2:6 sn A quotation from Isa 28:16.
  67. 1 Peter 2:7 tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.
  68. 1 Peter 2:7 tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).
  69. 1 Peter 2:7 tn Grk “the head of the corner.”
  70. 1 Peter 2:7 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
  71. 1 Peter 2:8 tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
  72. 1 Peter 2:8 sn A quotation from Isa 8:14.
  73. 1 Peter 2:8 tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  74. 1 Peter 2:8 tn Grk “to which they were also destined.”
  75. 1 Peter 2:9 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
  76. 1 Peter 2:10 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.
  77. 1 Peter 2:10 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
  78. 1 Peter 2:12 tn Grk “keeping your conduct good.”
  79. 1 Peter 2:12 tn Grk “the Gentiles,” used here of those who are not God’s people.
  80. 1 Peter 2:12 tn Grk “in order that in what they malign you.”
  81. 1 Peter 2:12 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).
  82. 1 Peter 2:13 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
  83. 1 Peter 2:14 tn Grk “those sent by him.”
  84. 1 Peter 2:14 tn Grk “for the punishment…and the praise.”
  85. 1 Peter 2:15 tn Grk “because thus it is God’s will.”
  86. 1 Peter 2:16 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.”
  87. 1 Peter 2:16 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.). One good 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. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  88. 1 Peter 2:17 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
  89. 1 Peter 2:18 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
  90. 1 Peter 2:18 tn Grk “being subject,” but continuing the sense of command from vs. 13.
  91. 1 Peter 2:19 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
  92. 1 Peter 2:19 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P72 [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 5 436 1735 M lat co), and best explains the rise of the others.tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
  93. 1 Peter 2:20 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
  94. 1 Peter 2:22 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  95. 1 Peter 2:22 sn A quotation from Isa 53:9.
  96. 1 Peter 2:23 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  97. 1 Peter 2:23 tn Grk “he did not threaten, but.”
  98. 1 Peter 2:23 sn An allusion to Isa 53:7.
  99. 1 Peter 2:23 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
  100. 1 Peter 2:24 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  101. 1 Peter 2:24 sn A quotation from Isa 53:4, 12.
  102. 1 Peter 2:24 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 (zaō, “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.”
  103. 1 Peter 2:24 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  104. 1 Peter 2:24 tn Grk the singular: “wound”; “injury.”
  105. 1 Peter 2:24 sn A quotation from Isa 53:5.
  106. 1 Peter 2:25 sn A quotation from Isa 53:6.
  107. 1 Peter 3:1 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  108. 1 Peter 3:1 tn Grk “by the wives’ behavior.”
  109. 1 Peter 3:2 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
  110. 1 Peter 3:3 tn Grk “whose,” referring to the wives.
  111. 1 Peter 3:3 tn Or “adornment.”
  112. 1 Peter 3:3 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
  113. 1 Peter 3:4 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
  114. 1 Peter 3:6 tn Grk “as Sarah obeyed.”
  115. 1 Peter 3:6 tn Grk “whose children you become.”
  116. 1 Peter 3:6 tn Grk “doing good and not fearing any intimidation.”
  117. 1 Peter 3:7 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbal ideas of v. 7 are contained in participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
  118. 1 Peter 3:7 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.
  119. 1 Peter 3:8 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
  120. 1 Peter 3:9 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
  121. 1 Peter 3:9 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
  122. 1 Peter 3:10 tn Grk “stop.”
  123. 1 Peter 3:12 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
  124. 1 Peter 3:12 sn Verses 10-12 are a quotation from Ps 34:12-16.
  125. 1 Peter 3:13 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
  126. 1 Peter 3:14 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
  127. 1 Peter 3:14 tn Grk “because of righteousness.”
  128. 1 Peter 3:14 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
  129. 1 Peter 3:14 sn A quotation from Isa 8:12.
  130. 1 Peter 3:15 tc Most later mss, including some significant ones (P 5 81 436 442 1735 2344 2492 M) have θεόν (theon, “God”) instead of Χριστόν (Christon; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (P72 א A B C Ψ 33 1175 1243 1611 1739 1852 latt sy co), and as a less common idiom better explains the rise of the other reading.
  131. 1 Peter 3:15 tn Or “sanctify Christ as Lord.”
  132. 1 Peter 3:15 tn Grk “the hope in you.”
  133. 1 Peter 3:16 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.
  134. 1 Peter 3:16 tn Grk “when you are spoken against.”
  135. 1 Peter 3:17 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
  136. 1 Peter 3:18 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.
  137. 1 Peter 3:18 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, epathen) or “died” (ἀπέθανεν, apethanen). The witnesses that read ἀπέθανεν are P72 א*,2 A Cvid Ψ 0285 5 436 442 614 630 945 1175 1241 1243 1505 1611 1735 1739 1852 2344; the witnesses that read ἔπαθεν are B L P 81 2492 M. 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 [hoti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apothnēskō], but uses πάσχω [paschō] 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 (hamartia, “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.
  138. 1 Peter 3:18 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
  139. 1 Peter 3:18 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  140. 1 Peter 3:18 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).”
  141. 1 Peter 3:19 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  142. 1 Peter 3:19 sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
  143. 1 Peter 3:20 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.
  144. 1 Peter 3:20 tn Grk “the patience of God waited.”
  145. 1 Peter 3:20 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.
  146. 1 Peter 3:21 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.
  147. 1 Peter 3:21 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.
  148. 1 Peter 3:21 tn Or “response”; “answer.”
  149. 1 Peter 3:22 tn Grk “who is at the right hand…having gone into heaven.”
  150. 1 Peter 3:22 tn Grk “angels…having been subjected to him.”