1:3 Blessed be 1 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, 1:4 that is, 2 into 3 an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 1:5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 1:6 This brings you great joy, 4 although you may have to suffer 5 for a short time in various trials. 1:7 Such trials show the proven character of your faith, 6 which is much more valuable than gold – gold that is tested by fire, even though it is passing away 7 – and will bring praise 8 and glory and honor when Jesus Christ is revealed. 9 1:8 You 10 have not seen him, but you love him. You 11 do not see him now but you believe in him, and so you rejoice 12 with an indescribable and glorious 13 joy, 1:9 because you are attaining the goal of your faith – the salvation of your souls.
1:10 Concerning this salvation, 14 the prophets 15 who predicted the grace that would come to you 16 searched and investigated carefully. 1:11 They probed 17 into what person or time 18 the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ 19 and his subsequent glory. 20 1:12 They were shown 21 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.
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 1:14 Like obedient children, do not comply with 25 the evil urges you used to follow in your ignorance, 26 1:15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 1:16 for it is written, “You shall be holy, because I am holy.” 27 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 28 in reverence. 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, 1:19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 1:20 He was foreknown 29 before the foundation of the world but 30 was manifested in these last times 31 for your sake. 1:21 Through him you now trust 32 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 33 your souls by obeying the truth 34 in order to show sincere mutual love. 35 So 36 love one another earnestly from a pure heart. 37 1:23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 1:24 For
all flesh 38 is like grass
and all its glory like the flower of the grass; 39
the grass withers and the flower falls off,
1:25 but the word of the Lord 40 endures forever. 41
And this is the word that was proclaimed to you.
2:1 So get rid of 42 all evil and all deceit and hypocrisy and envy and all slander. 2:2 And 43 yearn 44 like newborn infants for pure, spiritual milk, 45 so that by it you may grow up to 46 salvation, 47 2:3 if you have experienced 48 the Lord’s kindness. 49
1 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.
2 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.
3 tn Grk “into,” continuing the description of v. 3 without an “and.”
4 tn Grk “in which you exult.”
5 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1505 pc), but most
tn Grk “Though now, for a little while if necessary, you may have to suffer.”
6 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.
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.
8 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
9 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
10 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.
11 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.
12 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.
13 tn Grk “glorified.”
14 tn Grk “about which salvation.”
15 sn Prophets refers to the OT prophets.
16 tn Grk “who prophesied about the grace that is to/for you.”
17 tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
18 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.
19 tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
20 tn Grk “the glories after these things.”
21 tn Grk “to whom [pl.] it was revealed.”
22 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.
23 tn Grk “having bound up…, being sober, set your hope…”
24 tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
25 tn Or “do not be conformed to”; Grk “not being conformed to.”
26 tn Grk “the former lusts in your ignorance.”
27 sn A quotation from Lev 19:2.
28 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).
29 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.
30 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
31 tn Grk “at the last of the times.”
32 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
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.
33 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
34 tc Most later
35 tn Grk “for sincere brotherly love.”
36 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.
37 tc A few
38 sn Here all flesh is a metaphor for humanity – human beings as both frail and temporary.
39 tn Or “a wildflower.”
40 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 (rJhma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logo" 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.
41 sn A quotation from Isa 40:6, 8.
42 tn Or “put away.”
43 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
44 tn Grk “getting rid of…yearn for.”
45 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.
46 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.
47 tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì72 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 would have seemed theologically objectionable, it is easy to see why some scribes would omit it.
48 tn Grk “have tasted that the Lord is kind.”
49 sn A quotation from Ps 34:8.