1 Peter 2:8

2:8 and a stumbling-stone ¹  and a rock to trip over. ²  They stumble ³  because they disobey the word, as they were destined to do. ⁴ 

1 Peter 3:9

3:9 Do not return evil for evil or insult for insult, but instead bless ⁵  others ⁶  because you were called to inherit a blessing.

1 Peter 4:1

4:1 So, since Christ suffered ⁷  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ⁸ 

1 Peter 4:14

4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, ⁹  who is the Spirit of God, ¹⁰  rests ¹¹  on you.

1 Peter 5:9

5:9 Resist him, ¹²  strong in your faith, because you know ¹³  that your brothers and sisters ¹⁴  throughout the world ¹⁵  are enduring ¹⁶  the same kinds of suffering. ¹⁷ 

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¹ 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.

² sn A quotation from Isa 8:14.

³ 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.

⁴ tn Grk “to which they were also destined.”

⁵ tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.

⁶ tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.

⁷ 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.

⁸ 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.

⁹ tc Many mss, some of them important and early ([א] A P 33 81 323 945 1241 1739 pm bo), add καὶ δυνάμεως (kai dunamew"; “and of power”) here. The shorter reading is supported by Ì⁷² B K L Ψ 049 pm). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.

¹⁰ tn Grk “the Spirit of glory and of God.”

¹¹ sn A quotation taken from Isa 11:2.

¹² 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.

¹³ tn Grk “knowing,” a participle that usually denotes a reason for the related action.

¹⁴ 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.”

¹⁵ tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.

¹⁶ 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.

¹⁷ tn Grk “the same things of sufferings.”