¹ tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tn Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.
³sn The dispersion normally refers to Jews not living in Palestine but scattered out across the Mediterranean world. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.
⁴sn Asia in the NT always refers to the Roman province of western Asia Minor.
⁵tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.
⁶sn For obedience and sprinkling indicates the purpose of their choice or election by God.
⁷tn Grk “be multiplied to you.”
⁸tn The phrase “that is” is added in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
⁹tn Grk “into,” continuing the description of v. 3 without an “and.”
¹⁰tn Grk “in which you exult.”
¹¹tc Most manuscripts add ejstivn here (estin, “if it is necessary”), but the oldest and best witnesses do not have the verb (B Í* as well as 1505 et pauci). It looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in Peter's mind even more. Incidentally, the conditional particle for the fourth class condition is also eij (ei). That may well be what was on Peter's mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). More likely, he left out the verb because the exact time frame was not on his mind. He may have been unsure whether they had suffered or were about to.
tn Grk “Though now, for a little while if necessary you may have to suffer.”
¹²tn 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.”
¹³tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.
¹⁴tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
¹⁵tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
¹⁶tn 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.
¹⁷tn 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.
¹⁸tn 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.
¹⁹tn Grk “glorified.”
²⁰tn Grk “about which salvation.”
²¹sn Prophets refers to the OT prophets.
²²tn Grk “who prophesied about the grace that is to/for you.”
²³tn Grk “probing.” The participle continues the sentence from v. 10 but is translated as an indicative for English style.
²⁴tn 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.
²⁵tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
²⁶tn Grk “the glories after these things.”
²⁷tn Grk “to whom [pl.] it was revealed.”
²⁸tn 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.
²⁹tn Grk “having bound up…, being sober, set your hope…”
³⁰tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
³¹tn Or “do not be conformed to”; Grk “not being conformed to.”
³²tn Grk “the former lusts in your ignorance.”
³³sn A quotation from Lev 19:2.
³⁴tn 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).
³⁵tn 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.
³⁶tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
³⁷tn Grk “at the last of the times.”
³⁸tn 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.
³⁹tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
⁴⁰tn Grk “for sincere brotherly-love.”
⁴¹tn Vv. 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.
⁴²tc Some manuscripts (A B 1852 et pauci) omit “pure” and read simply “from the heart,” but there is good manuscript support (Ì72 Í* C P Y 33 1739 Byz) for the word, and it should be considered original.
⁴³tn Or “a wildflower.”
⁴⁴sn A quotation from Isa 40:6, 8.
¹tn Or “put away.”
²tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
³tn Grk “getting rid of…yearn for.”
⁴tn The word for spiritual in Greek is logikov" (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (lovgo", 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.
⁵tn 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.
⁶tn Grk “have tasted that the Lord is kind.”
⁷sn A quotation from Ps 34:8.
⁸tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
⁹tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
¹⁰tn Grk “chosen, priceless.”
¹¹tn Grk “unto a holy priesthood to offer.”
¹²tn Grk “it contains,” “it stands.”
¹³tn Grk “chosen, priceless.”
¹⁴tn Grk “the one who believes.”
¹⁵tn 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.
¹⁶tn The negative (ouj mhv, ou mh) is emphatic: “will certainly not.”
¹⁷sn A quotation from Isa 28:16.
¹⁸tn 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.
¹⁹tn 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).
²⁰tn Grk “the head of the corner.”
²¹sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
²²tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term skavndalon (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
²³sn A quotation from Isa 8:14.
²⁴tn 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.
²⁵tn Grk “to which they were also destined”
²⁶sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
²⁷tn 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.
²⁸sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
²⁹tn Grk “keeping your conduct good.”
³⁰tn Grk “the Gentiles,” used here of those who are not God’s people.
³¹tn Grk “in order that in what they malign you.”
³²tn 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).
³³tn 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.
³⁴tn Grk “those sent by him.”
³⁵tn Grk “for the punishment…and the praise.”
³⁶tn Grk “because thus it is God’s will.”
³⁷tn 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.”
³⁸tn Traditionally, “servant” or “bondservant.” Though dou'lo" (doulos) is normally translated “servant,” the word does not bear the connotation of a free man serving another. BAGD 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” (BAGD 205 s.v. dou'lo"). The most accurate translation is “bondservant” (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
³⁹tn Grk “the brothers.”
⁴⁰tn The Greek term here is oijkevth" (oiketh"), often used of a servant in a household (who would have been a slave).
⁴¹tn Grk “being subject,” but continuing the sense of command from vs. 13.
⁴²tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BAGD 877 s.v. cavri" 2). Cf. 1 Pet 2:20.
⁴³tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
⁴⁴tn 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. BAGD 877 s.v. cavri" 2).
⁴⁵tn 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.
⁴⁶sn A quotation from Isa 53:9.
⁴⁷tn 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.
⁴⁸tn Grk “he did not threaten, but.”
⁴⁹sn An allusion to Isa 53:7.
⁵⁰tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
⁵¹tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁵²sn A quotation from Isa 53:4, 12.
⁵³tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
⁵⁴tn Grk the singular: “wound”; “injury.”
⁵⁵sn A quotation from Isa 53:5.
⁵⁶sn A quotation from Isa 53:6.
¹tn 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.
²tn Grk “by the wives’ behavior.”
³tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
⁴tn Grk “whose,” referring to the wives.
⁵tn Or “adornment.”
⁶tn 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.
⁷tn Grk “as Sarah obeyed.”
⁸tn Grk “whose children you become.”
⁹tn Grk “doing good and not fearing any intimidation.”
¹⁰tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 1 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
¹¹tn 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.
¹²tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
¹³tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
¹⁴tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
¹⁵tn Grk “stop.”
¹⁶tn 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.”
¹⁷sn Verses 10-12 are a quotation from Ps 34:12-16.
¹⁸tn Here kaiv (kai) has been translated as “For” to indicate that what follows gives an explanation.
¹⁹sn 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).
²⁰tn Grk “because of righteousness.”
²¹tn 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).
²²sn A quotation from Isa 8:12.
²³tn Or “sanctify Christ as Lord.”
²⁴tn Grk “the hope in you.”
²⁵tn 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.
²⁶tn Grk “when you are spoken against.”
²⁷tn 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).
²⁸tn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
²⁹tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
³⁰sn 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, Wallace, Exegetical Syntax, 343 (n. 76), states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (sarkiv, pneuvmati [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).”
³¹tn Grk “in which.” Wallace, Exegetical Syntax, 343, notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to pneuvmati 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 ejn w/| 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.
³²sn 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.
³³tn 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”), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
³⁴tn Grk “the patience of God waited.”
³⁵tn 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.
³⁶tn 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.
³⁷tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
³⁸tn Or “response”; “answer.”
³⁹tn Grk “who is at the right hand…having gone into heaven.”
⁴⁰tn Grk “angels…having been subjected to him.”
¹sn 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.
²tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
³tn Grk “the Gentiles,” used here of those who are not God’s people.
⁴tn Grk “to accomplish the desire of the Gentiles.”
⁵tn Grk “having gone along,” referring to the readers’ behavior in time past.
⁶tn The Greek words here all occur in the plural to describe their common practice in the past.
⁷tn 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.
⁸tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
⁹tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
¹⁰tn Grk “give an account to.”
¹¹tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
¹²tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
¹³sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
¹⁴tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
¹⁵tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
¹⁶tn Grk “according to men.”
¹⁷tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
¹⁸tn Grk “according to God.”
¹⁹tn Grk “for prayers.”
²⁰tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
²¹tn Or “constant.”
²²sn The statement of v. 8b, love covers a multitude of sins, is proverbial: it is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).
²³tn The primary verb of v. 9 is a participle (“showing hospitality”) but it continues the sense of command from v. 7.
²⁴tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
²⁵tn Grk “if anyone speaks—as God’s words.”
²⁶tn Or “oracles.”
²⁷tn Grk “if anyone serves—with strength…”
²⁸tn Grk “is/are.”
²⁹tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
³⁰tn Grk “at the burning among you, occurring to you for testing.”
³¹tn Grk “in the revelation of his glory.”
³²tn 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.
³³tn Grk “the Spirit of glory and of God.”
³⁴sn A quotation taken from Isa 11:2.
³⁵tn 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.
³⁶tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
³⁷tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.
³⁸tn Grk “in this name.”
³⁹tn Grk “to begin from the house.”
⁴⁰tn Or “the end.”
⁴¹tn Grk “where will he appear.”
⁴²tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.
sn A quotation from Prov 11:31 (LXX).
⁴³tn Grk “in doing good.”
¹tn Grk “shepherd,” “tend,” “pastor.”
²tc Some manuscripts (Í* B) omit “exercising oversight” but it has good manuscript support (Ì72 Ͳ A 33 1739 Byz lat). The omission may be due to a hesitance among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.
³tn Or “not under compulsion/coercion.”
⁴tn Grk “according to God.”
⁵tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
⁶tn Grk “the ones allotted,” referring to those God has given over to their care.
⁷tn Here kaiv (kai) has been translated as “Then” to reflect the logical sequence of events.
⁸sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
⁹sn A quotation from Prov 3:34 (cf. Jas 4:6).
¹⁰tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
¹¹tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
¹²tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance—thus, “cast.” See below for discussion.
sn Casting. According to Wallace, Exegetical Syntax, 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, tapeinwvqhte [tapeinwqhte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches our understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
¹³tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
¹⁴sn This phrase may be an allusion to Ps 22:13.
¹⁵tc Some manuscripts (B et pauci) omit the indefinite pronoun (“someone”); some have the accusative (1739 Byz), and others have an interrogative pronoun [“whom”] (Ì72 Í A 33^vid); but some such meaning is implied by the context whether it is explicit or not.
¹⁶tn 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.
¹⁷tn Grk “knowing,” a participle that usually denotes a reason for the related action.
¹⁸tn Grk “your brotherhood.”
¹⁹tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
²⁰tn 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.
²¹tn Grk “the same things of sufferings.
²²tc A few important manuscripts (Í B) omit “Jesus,” but the external evidence favors its inclusion.
²³tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
²⁴tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).
²⁵sn The phrase Through Silvanus means either that Silvanus was the secretary (amanuensis) who assisted Peter in writing or composing the letter (cf. Rom 16:22) or that he carried the letter to the churches. The latter sense is more likely since this is the meaning of the Greek wording when it is used elsewhere (cf. Acts 15:23; Ignatius, Letter to the Romans 10:1; Letter to the Philadelphians 11:2; Letter to the Smyrnaeans 12:1; Polycarp, Letter to the Philippians 14), though it is perhaps possible that both ideas could be incorporated by this expression.
²⁶tn Grk “the faithful brother, as I think.”
²⁷tn These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.
²⁸tn Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.
²⁹tn Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).
³⁰sn Most scholars understand Babylon here to be a figurative reference to Rome. Although in the OT the city of Babylon in Mesopotamia was the seat of tremendous power (2 Kgs 24-25; Isa 39; Jer 25), by the time of the NT what was left was an insignificant town, and there is no tradition in Christian history that Peter ever visited there. On the other hand, Christian tradition connects Peter with the church in Rome, and many interpreters think other references to Babylon in the NT refer to Rome as well (Rev 14:8; 16:19; 17:5; 18:2, 10, 21). Thus it is likely Peter was referring to Rome here.
³¹tn Grk “chosen together,” implying the connection “with you” in context.
³²tn Grk “a kiss of love.”