1 Peter 1:21-22

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

1:22 You have purified ²  your souls by obeying the truth ³  in order to show sincere mutual love. ⁴  So ⁵  love one another earnestly from a pure heart. ⁶ 

1 Peter 2:4

A Living Stone, a Chosen People

2:4 So as you come to him, ⁷  a living stone rejected by men but ⁸  chosen and priceless ⁹  in God’s sight,

1 Peter 2:7

2:7 So you who believe see ¹⁰  his value, ¹¹  but for those who do not believe, the stone that the builders rejected has become the ¹²  cornerstone, ¹³ 

1 Peter 3:6

3:6 like Sarah who obeyed ¹⁴  Abraham, calling him lord. You become her children ¹⁵  when you do what is good and have no fear in doing so. ¹⁶ 

1 Peter 4:1

4:1 So, since Christ suffered ¹⁷  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ¹⁸ 

1 Peter 4:4

4:4 So ¹⁹  they are astonished ²⁰  when you do not rush with them into the same flood of wickedness, and they vilify you. ²¹ 

1 Peter 4:7

Service, Suffering, and Judgment

4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. ²² 

1 Peter 4:13

4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed ²³  you may also rejoice and be glad. ²⁴ 

1 Peter 4:19

4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. ²⁵ 

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¹ 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.

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.

² tn Grk “having purified,” as the preparation for the love described in the second half of the verse.

³ 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).

⁴ tn Grk “for sincere brotherly love.”

⁵ 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.

⁶ 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.

⁷ tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.

⁸ tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.

⁹ tn Grk “chosen, priceless.”

¹⁰ 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.

¹¹ 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).

¹² tn Grk “the head of the corner.”

¹³ sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).

¹⁴ tn Grk “as Sarah obeyed.”

¹⁵ tn Grk “whose children you become.”

¹⁶ tn Grk “doing good and not fearing any intimidation.”

¹⁷ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

¹⁸ sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.

¹⁹ 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.

²⁰ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

²¹ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

²² tn Grk “for prayers.”

²³ tn Grk “in the revelation of his glory.”

²⁴ tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.

²⁵ tn Grk “in doing good.”