BHT with Abridged Translator’s Notes1 Peter 5 =
5
“Humble Yourselves, Therefore, under the Mighty Hand of God”
1 In light of everything I’ve said, it is the elders among you to whom I, as a fellow elder and witness on behalf of the Messiah’s sufferings,+ and as one who will share, too, in the glory to be revealed, now give this exhortation: 2 Shepherd the flock that God has entrusted to your care,+ giving oversight not because you feel forced, but gladly+ as God desires, not out of a hunger for money, but out of a sincere eagerness to serve,+ 3 exercising authority over those assigned to your care not like dictators,+ but as examples to the flock. 4 Then, when the Chief Shepherd appears, you will be repaid with the very victor’s crown of glory, which will never fade away. 5 In the same way, you who are younger are to submit yourselves to the elders.
Now all of you: Clothe yourselves, indeed each person toward the other, with humility, because,
“As for God, the arrogant he opposes;
to the humble, however, he graciously gives mercy and help.+”+
6 Humble yourselves, therefore, under the mighty hand of God,+ so that you he may exalt at the appointed time, 7 casting upon him all your cares, because he cares for you.
8 Be self-controlled,+ stay awake and be watchful. Your accuser,+ the devil: It is “like a roaring lion”+ that he is “walking about to and fro”+ searching for someone to devour. 9 Stand your ground against him, firm in your faith,+ remembering that the same kinds of suffering are laid upon your brothers and sisters+ all over the world. 10 The God from whom comes every gracious gift,+ however, who summoned+ you to his glory which endures forever into the very ages of the ages, in union with the Messiah: After you have suffered for but a little while, he himself will restore, confirm, strengthen, and establish you. 11 To him be the supremacy forever into the ages. Amen.
“Peace to All of You Who Are United with the Messiah”
12 It is through Silas, whom I know to be a completely trustworthy+ brother, that I have sent you this very brief letter,+ in order to exhort and encourage you and to give solemn warning as an eyewitness that what is written in it constitutes the true teaching+ about the grace of God, on which you must stand firm.+ 13 She who is in Babylon, chosen together with you,+ sends her greetings,+ as does Mark, my dear son in the faith.+ 14 Greet one another with the kiss of fellowship.+ Peace to all of you who are united+ with the Messiah.
+1:1Cf CJB.+1:2Lit according to the foreknowledge of God the Father. ME (see translation and notes at Ac 2:23 [the meaning is essentially the same here]; BSL, 1 Pt 1:2, sv πρόγνωσις; UBSHS [1 Pt], 9). Rendering the genitive here as a subjective genitive, as at Ac 2:23.+1:2Lit in/through sanctification of the Spirit. ME (see translation and note at 2 Th 2:13). Cf HCSB.+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:3In the NT, γεννάω ( gennaō) (here the same word is used, though with a prefix signaling “again” or “anew”) can variously refer to conception (see, eg, Mt 1:20; Jn 8:41; Ga 4:23), the time in the womb (see, eg, Lk 23:29), actual birth (see, eg, Mt 2:4; Lk 1:57), or the entire process viewed as whole (see, eg, Lk 1:13), depending on the context. Also, when the father’s role is in view, the focus is on the act of procreation (see, eg, BSL, Jn 3:5, sv—“to be or become conceived due to male agency”), ie, “to beget” (cf, eg, various translations of Mt 1). In this context, conception is primarily in view, since that into which one is “generated” is a “hope,” which, though living and growing and active, is by definition something still not yet realized (cf Rm 8:24-25). In other words, “conception” happens when one receives the deposit/down-payment/first-fruits of the Spirit (cf Rm 8:23; 2 Co 1:22; Eph 1:14); “gestation” (ie, sanctification) happens between that time and the Second Coming; and “birth” happens at the Second Coming, when Jesus’ people are raised from the dead (cf Rm 8:18-23). “Beget” is an outdated word in English, yet the alternatives for an active in English in this context are also a bit awkward (“who became our father again/anew”), if not potentially crass (“procreated us again/anew”). “Conceived” has thus been used in the passive with God as the agent in translation.+1:6Or even though for a little while you may have to suffer.+1:9Or the salvation of [your] souls. In the NT, ψυχή ( psuchē, “soul”) is often used to refer to the person as a whole, not just the inward self (see, eg, L-N, 9.20). Cf CJB.+1:10Lit the for you grace. ME. Cf CJB, NLT, TEV. χάρις ( charis) here is referring to a gracious gift, freely given because of God’s kindness (see L-N, 57.103, 88.66). In this context, the gift being referred to is the σωτηρία ( sōtēria, “salvation/deliverance”) mentioned at the beginning of the verse.+1:10Or searched carefully. In the LXX, ἐκζητέω ( ekzēteō) is sometimes used in the sense of “inquiring” (cf, eg, Ex 18:15). Cf Dn 8:15, 12:7-8.+1:10There are no direct objects explicitly stated in the Greek text here, which means that they must been inferred from the context. As the next verse makes clear, understanding/wisdom is what the prophets were seeking (cf, eg, Pr 2:1-6, where ζητέω [ zēteō], a cognate of ἐκζητέω [ ekzēteō—the first verb used in this verse], and ἐξερευνάω [ exereunaō—the second verb used in this verse], are both used in the LXX). Cf Dn 8:15, 12:7-8.+1:10Cf Pr 2:1-6; Dn 8:15, 12:7-8.+1:11Or what circumstances. Lit what/which/what kind of man, or what/which/what kind of things. Cf Is 53; Lk 24:25-26, 44-49; Jn 12.+1:11Lit what/which appointed time, or what kind of appointed time.+1:11Lit the sufferings [destined/appointed] for the Messiah. ME. Cf NET, NRSV, TEV.+1:11Lit the glories after these [sufferings]. Cf Dn 9; Mt 13:17; Jn 8:56; Heb 11:13+1:12Cf Dn 12.+1:13Or for a difficult fight, or for a difficult task/effort. Lit having girded up the loins of your mind. ME(I/OTB/H) (see L-N, 27.55; NET Bible Notes, Jb 38:3; UBSHS [Re], 32). Cf LEB, NET, NIV, NLT at Jb 38:3. Cf 2 Ti 4:7; Heb 12:1-4.+1:13Or being sober-minded.+1:13Lit set your hope on the grace. ME (see translation and note at v 10 above). Cf NLT.+1:13Cf Rm 8:18-25.+1:14Lit not allowing yourselves to be confirmed to. ME (see BDAG, 979, sv συσχηματίζω; UBSHS [1 Pt], 35). Cf ISV, TEV.+1:14Lit the evil desires/cravings formerly in your ignorance. ME (see BDAG, 372, ἐπιθυμία 2; UBSHS [1 Pt], 35). Cf CJB, TEV. Some verb is implied here, most likely something like “rule” (as BDAG suggests) or “enslave” (cf Rm 6:12 [note the use of ὑπακούω ( hupakouō) there; cf ὑπακοῆς ( hupokoēs) at the beginning of this verse]; Tit 3:3). Cf Ac 3:17, 13:27, 17:30; Rm 10:3; Eph 4:18. While Paul and Peter certainly have different styles and nuances to their teaching, this is sometimes overstressed (cf, eg, 2 Co 11:2, 15:3; Ga 1:18, 2:7-10; 2 Th 2:15, 3:6; 2 Pt 3:15-16).+1:15Or called, or invited.+1:15Lit is holy. ME(OTB)/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+1:16Lv 11:44+1:17Lit conduct yourselves in fear. ME(OTB)/IT (see, eg, Lv 25:17; Dt 6:2, 10:12; Pr 1:7, etc). Cf ISV.+1:18Or fruitless, or powerless, or worthless.+1:19Lit with precious blood like that of a lamb without blemish or defect, of the Messiah. Cf CJB, ESV, HCSB, ISV, LEB, NKJV, NRSV, RSV.+1:20Lit who.+1:20Lit was known beforehand. ME(OTB) (see notes at Ga 4:9, Rm 8:29; UBSHS [Rm], 167). Cf HCSB, NCV, NIV, NLT, TEV.+1:21Lit gave glory to him. ME (see translation and notes at Jn 7:39). Here, “give him glory” has the same meaning as δοξάζω ( doxazō) (the verb used at Jn 7:39; cf the NIV here in 1 Pt 1:21).+1:22Or your lives, or yourselves. Lit your souls. In the NT, ψυχή ( psuchē, “soul”) can be used to refer to the person as a whole (see, eg, L-N, 9.20; cf v 9 above), to the inner self (see, eg, L-N, 26.4), or to one’s life (see, eg, L-N, 23.88). Since “with a pure heart” is mentioned in the main clause, “inner selves” has been used in translation here.+1:23See note at 1 Pt 1:3 above. The same applies here.+1:23Lit not by mortal seed/seed that dies, but by [seed] that is immortal/never dies. ME (see translation and notes at Jn 1:13, 3:6; 1 Jn 3:9).+1:24Lit all flesh. Translating according to “Flesh” M (see FBT Chart).+1:24Lit a blossom/flower of grass. ME (see BDAG, 80, sv ἄνθος; BSL, Jm 1:10, sv χόρτος; UBSHS [Jm], 25). Cf HCSB, ISV, NIV, and NRSV at Jm 1:10.+1:25Is 40:6-8+1:25Lit This is the word that was gospeled to you. ME. Cf ISV, NLT, TEV.+2:2Or the pure milk of the gospel/word.+2:3Ps 34:8+2:4These phrases come from Ps 118:22, Is 8:14, and Is 28:16 (cf LXX), quoted more fully below.+2:5πνευματικός ( pneumatikos) here means “of or characterized by the Holy Spirit” ( BSL, 1 Pt 2:5, sv), or “having to do with the (divine) spirit” ( BDAG, 837, sv 2). The question is, however: What is the qualitative relationship of the Holy Spirit to the sacrifice? Similar language is employed by Paul at Rm 12:1 and 15:16. If a meaning similar to Rm 15:16 is intended here (which seems likely), then the meaning is something like Spirit-consecrated/sanctified sacrifices. This interpretation is reflected in the translation.+2:5Cf Rm 12:1, 15:16; Php 3:12; Heb 10:5-7, 13:1.+2:6Is 28:16+2:7Or Therefore, honor is in store for you who are “putting your faith in him.”+2:7Or In store for.+2:7Ps 118:22+2:8Is 8:17+2:8Lit who.+2:8Or the word.+2:8Or refusing to obey.+2:8Lit for which they were placed/appointed/destined, too. ME (see UBSHS [1 Pt], 61). Cf CJB, ESV, HCSB, NASB, NET, NIV, NKJV, NLT, NRSV, RSV, TEV. The point being made here is similar to Ac 2:23 and 4:28. Peter seems to be making a play on words here (the verb used here [τίθημι ( tithēmi)] is also used in v 6), which I’ve tried to capture here in translation, but without losing the sense of divine sovereignty that is present here contextually (signaled here in translation with “according to plan”; cf CJB, NCV, NLT)—ie, God sovereignly put the stone in Zion, and he also sovereignly put those who would crucify and reject him in their assigned roles. Cf also Rm 11:11-25.+2:9Is 43:20 (LXX). Cf Dt 7:6, 10:15.+2:9Ex 19:6; 23:22 (LXX). Cf Is 61:6.+2:9Ex 19:6; 23:22 (LXX)+2:9Ml 3:16 (LXX). Cf Ex 19:6, 23:22 (LXX); Dt 4:20, 7:6; Is 43:21 (LXX).+2:9Is 42:12, 43:21 (LXX)+2:9Or called, or invited.+2:10Ho 1:9 (LXX)+2:10An allusion to Ho 2:23.+2:10Ho 1:6 (LXX)+2:10An allusion to Ho 2:23.+2:11Ps 38:13 (LXX; Ps 39:12 in the MT)+2:11Lit fleshly. Translating according to “Flesh” C, F, and G (see FBT Chart).+2:11Or against the soul, or against us. See note at v 1:22 above.+2:12According to the UBSHS, ἐποπτεύω [ epopteuō] here “denotes not merely seeing and observing, but also thinking about and making up one’s mind about something, after thoughtful reflection” ( UBSHS [1 Pt], 70; cf also Hart et al in ESS [1 Pt], 87). Cf 1 Pt 3:1-2, where “winning” an unbelieving husband is the goal of the “observation” (ἐποπτεύω is also used there). Cf also Rm 2:4 and 12:19-21.+2:12Lit the day of visitation. ME (see ANLEX, 167, sv ἐπισκοπή 1; UBSHS [1 Pt], 70). Cf the translation at Lk 19:44.+2:13Lit Submit yourselves to every human creature/creation. ME (see ANLEX, 239, sv κτίσις 3; BDAG, 573, sv κτίσις 3; NAC [1 and 2 Pt, Jud], 127; UBSHS [1 Pt], 72; translation and notes at Mt 19:26).+2:13Or to bring honor to. ME (see NAC [1 and 2 Pt, Jud], 127; Cf UBSHS [1 Pt], 72). διά ( dia) here is functioning either as a marker of reason (see, eg, L-N, 89.26), or as a marker of benefaction (see, eg, L-N, 90.38). Cf Eph 6:5-6; Col 3:22; 1 Ti 6:1; 2 Pt 2:2.+2:13Cf 1 Ti 6:1; 2 Pt 2:2.+2:13Or the king. Cf ESV, CJB, HCSB, NRSV, RSV, TEV.+2:14Lit sends. ME (see UBSHS [1 Pt], 72). Cf GeCL, NJB, NAB, NLT, Phps, TEV.+2:15Or For this [ie, what follows] is God’s will. οὕτως ( houtōs) here is interpreted as a reference to what precedes (see L-N, 61.9). This is reflected in the translation. Passages like Rm 13, Col 3, and Eph 5, where submission to authorities in the fear of God is put forward as an important part of the apostolic teaching, is what causes me to lean in this direction.+2:15Cf Rm 12:17-21.+2:16Lit as free. ME (see NAC [1 and 2 Pt, Jud], 131; UBSHS [1 Pt], 74).+2:16Lit not having freedom as a cloak of evil. ME (see ANLEX, 164, sv ἐπικάλυμμα; L-N, 28.56; UBSHS [1 Pt], 75). Cf ISV, NET, NLT, NRSV, RSV.+2:17Lit the brotherhood. ME (see NET Bible Notes, 1 Pt 2:17). Cf NET, NLT.+2:19Lit This is grace. ME (see BDAG, sv χάρις, 2.b.; NAC [1 and 2 Pt, Jud], 139).+2:19Lit If someone endures griefs/sorrows/pains/distress [while] suffering unjustly. ME (see UBSHS [1 Pt], 79). Cf NIV, TEV.+2:19Lit because of a consciousness of God. ME (see UBSHS [1 Pt], 79). Cf HCSB, NLT, TEV.+2:21Lit to this. This is a reference to the suffering and endurance mentioned in v 20. Cf UBSHS (1 Pt), 82.+2:21Or on your behalf, or for you.+2:22Lit who.+2:22Is 53:9+2:23Lit who.+2:23Or himself, or his vindication. Cf GeCL, NEB, Phps in UBSHS (1 Pt), 83; BDAG, 762, sv παραδίδωμι 2. There is no direct object explicitly stated in the Greek text. “Cause,” “vindication,” “himself,” “his enemies” are all good candidates (see ESS [1 Pt], 104; NAC [1 and 2 Pt, Jud], 83; UBSHS [1 Pt], 83). Cf Is 50:8.+2:23Cf Is 50:8+2:24Is 53:11, 12 (cf MT and LXX)+2:24An allusion to Dt 21:22-23. Cf Ac 5:30, 10:39, 13:29; Ga 3:13.+2:24Lit by whose.+2:24Is 53:5+2:25Is 53:6+2:25Lit the shepherd and guardian/overseer of your souls. “Soul” here means the whole person (see note at 1 Pt 1:9). Cf CJB.+3:1Lit without a word/speech. ME. Cf TEV; TNT in ESS (1 Pt), 111.+3:2Or purity.+3:2Lit so that even if some refuse to believe/obey the message, through the conduct of the wives they may be gained without speech, having observed your pure [and] in fear conduct. ME (see BSL, 1 Pt 3:1, sv κερδαίνω; UBSHS [1 Pt], 88-9). The mismatch in languages is obvious here. Cf NCV, NET, NLT, TEV.+3:4Lit whose [adornment] must not be the outward adornment of the braiding of hair and the putting on of gold or the wearing of fine clothing, but the hidden man of the heart, in the undying [thing] of the humble and quiet spirit. ME (see L-N, 88.104; UBSHS [1 Pt], 90-91). Again, the mismatch in languages here is significant.+3:4Cf 1 Ti 2:9.+3:6Lit like Sarah. ME. Cf NLT.+3:6Cf Gn 18:12.+3:6Lit whose children you became doing good. ME(OTB)/IT (see BDAG, 3, sv ἀγαθοποιέω 2; ESS [1 Pt], 117, interpretation 1; L-N, 36.40, 41.47; UBSHS [1 Pt], 94). Cf, eg, Rm 4:12; 1 Co 4:14-17.+3:6Lit and not fearing any terror/source of fear. ME(OTB) (see, ANLEX, 338, sv πτόησις 2; cf, eg, Dt 1:29-30, 7:21, 20:3, 31:6; Ps 10:18; Is 2:21-22, 8:12-13). Cf Pr 3:25. Cf also Mt 10:28; 1 Pt 3:14-15.+3:7Cf 2 Co 8:9; Eph 5:25; Php 2:5-11.+3:7Lit Husbands, likewise, living with [them] according to knowledge as with a weaker vessel, with the female. ME (see BDAG, 203, sv γνῶσις 1; L-N, 10.55; NAC [1 and 2 Pt, Jud], 159-60; UBSHS [1 Pt], 94-6).+3:7Lit as also co-heirs of the grace of life. ME/IT (see translation and notes at 1 Pt 1:10, 13; NAC [1 and 2 Pt, Jud], 159-60).+3:7Lit unto your prayers not to be hindered. ME (see NAC [1 and 2 Pt, Jud], 159-60; UBSHS [1 Pt], 94-6). Cf Ml 2:13-14; 1 Pt 3:12.+3:8The BSL defines συμπαθής ( sumpathēs) here as “sharing the feeling of others; especially feelings of sorrow or anguish” (see 1 Pt 3:8, sv). It isn’t limited to sorrows, however (see UBSHS [1 Pt], 97). Cf Rm 12:15.+3:9Lit to this. Restating the antecedent in translation for the sake of clarity.+3:9Or called.+3:9See note at “response” above.+3:10Lit desires to love. ME (see ANLEX, 30, sv ἀγαπάω 4; UBSHS [1 Pt], 100). Cf the MT and LXX at Ps 34:12 (33:13 in the LXX).+3:10Or wonderful, or good.+3:10Lit from the to speak deceit. ME. Cf NIV.+3:12Ps 34:12-16+3:13Lit Who is the one who will harm you? ME/IT (see ESS [1 Pt], 128, interpretation 2; NAC [1 and 2 Pt, Jud], 169; UBSHS [1 Pt], 103). Cf NCV.+3:13Lit the good, or the upright [thing].+3:14“Find yourselves” is drawn from the optative mood here. Schreiner describes the purpose of the optative mood here well: “The purpose of the optative, then, is not to suggest that suffering is unlikely. Rather, the optative is used because suffering, though not a constant experience in the Christian life, is always a threat and could erupt at any time. Peter was not teaching that suffering is rare, only that its not perpetual” ( NAC [1 and 2 Pt, Jud], 171).+3:14Or of their threats, or of what they are afraid of. Lit the fear of them.+3:14Is 8:12+3:15Is 8:13+3:15Most English translations group “in your hearts” with “set apart” here, but it is just as reasonable for it to be grouped with what follows, since in the NT the heart is understood not only as the seat of the emotions, but of the thoughts and will as well (see translation and notes at Mk 3:5). Cf, eg, Mt 9:4; Mk 2:8; Lk 2:19, 5:22, 21:14, 24:38; Rm 10:6-9.+3:15Lit who asks you an account/word concerning the in you hope. ME (see BDAG, 320, sv ἐλπίς 1.b.β.; L-N, 25.59; UBSHS [1 Pt], 106). Cf CJB, ISV, NCV, NET, NIV, NLT, TEV.+3:15Or respect.+3:16Lit your conduct in the Messiah. ME (see NAC [1 and 2 Pt, Jud], 176; UBSHS [1 Pt], 108). Cf CEV, GeCL, NEB, NLT, TEV. ἐν Χριστῷ ( en Christō) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+3:18Or to do away with sins. Lit suffered once concerning sins. ME (see BDAG, 798, sv περί 1.g.; NAC [1 and 2 Pt, Jud], 181). Cf HCSB, NASB, NCV, NIV, TEV at Rm 8:3.+3:18Or innocent.+3:18Or on behalf of, or in place of. See note at Ga 1:7. Since attention is being drawn to the Messiah’s example in this context, the benefactive element has been brought out in translation here. Cf UBSHS (1 Pt), 111.+3:18An allusion to Is 53:11-12.+3:18Lit in flesh. Translated according to “Flesh” C, F, G (see FBT Chart). Cf Rm 8:3; Php 2:6-11.+3:18Or brought back to life by the Spirit. The meaning here is the same as at 1 Ti 3:16 (see translation and notes there). Cf NLT.+3:19Or by which [ie, by the Spirit].+3:19Lit made announcement. The direct object is not explicitly stated in the Greek text here, and must therefore be drawn from the context. Schreiner’s argument (that an announcement of victory to the fallen angelic spirits is most likely the intended meaning here) is sound and convincing in my mind (see NAC [1 and 2 Pt, Jud], 189). Even if human spirits were the intended meaning, though, triumph would still be a good candidate for the direct object. Hence the translation here.+3:20Lit when the patience of God was waiting. ME (see BSL, Lk 18:7, sv μακροθυμέω; UBSHS [1 Pt], 117). Cf CJB, HCSB, ISV, NCV, NET, NIV, NLT, NRSV, TEV.+3:20Lit days. ME. Cf NCV.+3:20Or were carried safely through the waters. V 21 seems to favor the instrumental interpretation of διά ( dia) here (over a spatial interpretation; see L-N, 89.24). This means that the floodwaters were the means by which God rescued Noah and his family from the sinfulness and defilement that were filling the earth as a result of the disobedience of the angels/spirits/sons of God (cf 2 Pt 2). In the same way, baptism (or, more precisely, entry into that which it represents) is the point at which we are rescued/delivered from the authority of the powers of the air (cf, eg, Col 1:13), and from which point our conduct is shaped and directed by a higher and more powerful authority. The “appeal for a clear conscience” means that we are trusting God for forgiveness (ie, the removal of guilt) and the power of Jesus’ resurrection for strength to resist the temptation to do the sinful things that would cause it to be defiled (cf 1 Co 10:13).+3:21Lit which. Restating the antecedent in translation for the sake of clarity. Cf NCV, NIV, NLT.+3:21Lit which at the present as an anti-type rescues/saves also you, even baptism, not a removal... ME (see BSL, 1 Co 10:11, sv τυπικῶς; UBSHS [1 Pt], 119). Cf CJB, ISV, NET, NIV, NLT, TEV.+3:21Or a pledge to God from a clear conscience. Cf 1 Co 8:7; 1 Ti 1:19, 3:9; 2 Ti 1:3; Heb 9:14, 10:2.+3:21Or through.+3:21Jesus’ resurrection and exaltation above the powers is what a makes a clear conscience possible, because they are our source of strength in resisting sin when temptation comes through the deceitful activity of the powers (cf, eg, Mt 6:13, 26:41; Rm 8:26-27; 1 Co 10:13; Heb 4:16), and in obeying the Messiah’s teaching and commands (see, eg, Mt 28:18-10; Php 3:10).+3:22Cf Mt 6:13, 26:41, 28:18-20; Rm 8:26-27; 1 Co 10:13; Heb 4:16.+4:1Lit in flesh. Translated according to “Flesh” C, F, G (see FBT Chart). Cf Rm 8:3; Php 2:6-11.+4:1Or way of thinking. Cf Michaels and TNT in ESS (1 Pt), 143.+4:1Cf Pr 20:30.+4:2Lit the remaining time. A contrast with the Messiah’s time in a mortal body (see v 1) is implied here. Since a pronoun was used in translation there, a pronoun is used here as well.+4:2Lit in flesh. Translated according to “Flesh” C, F, G (see FBT Chart).+4:3Lit For the time that is past is sufficient to have done the purpose/will of the Gentiles, going/walking in licentious behaviors. ME (see BDAG, 853, sv πορεύω 2; UBSHS [1 Pt], 129).+4:3Lit destestable idolatries. ME (see BDAG, 280, sv εἰδωλολατρία).+4:5Lit who.+4:6The arguments presented in the NAC (see NAC [1 and 2 Pt, Jud], 205-9; cf also NET Bible Notes, 1 Pt 4:6; Kelly et al in ESS [1 Pt], 150) are much stronger than the position advocated in the UBSHS (see UBSHS [1 Pt], 134). “The dead” most likely means those who heard the gospel while alive, but then died (cf HCSB, ISV, NET, NIV, NLT). Arichea and Nida claim that this interpretation requires a “change of meaning” from “the dead” to “the Christian dead” (see UBSHS [1 Pt], 135). This objection is overstated, however, for two primary reasons: (1) εἰς τοῦτο ( eis touto) is functioning cataphorically (ie, it is pointing forward) here (see BART Display; cf NAC [1 and 2 Pt, Jud], 205); (2) it is clear from other passages of Scripture that the phrase “the living and the dead” is used to affirm the universality of God’s judgment, but without necessarily going into the details of different categories of “living” and “dead” (see, eg, Romans 14:10, where the phrase is used in context to a discussion of how believers should relate to one another). Cf also Ac 10:42, 2 Ti 4:1.+4:6Lit were judged, or were sentenced, or were given verdict. The contrast with “live again” here indicates this is referring to the death sentence issued to the human race as a whole (cf, eg, Gn 3:19; Rm 8:18-30; Heb 9:27).+4:6Lit in flesh. Translated according to “Flesh” C, F, G (see FBT Chart).+4:6Cf this translation of κατά θεὸν ( kata theon) with the ESV, HCSB, ISV, NASB, NCV, NIV, NLT, NRSV, RSV, and TEV at Eph 4:24.+4:6Or by the Spirit. See translation and note at 1 Pt 3:18. Cf Rm 8:18-39.+4:6Cf Gn 3:19; Rm 8:18-30; 1 Th 4:13-18; Heb 9:27.+4:7Or end, or goal, or perfection.+4:7Lit for prayer. ME/IT (see UBSHS [1 Pt], 138). εἰς ( eis) here is interpreted as signaling both purpose (see, eg, L-N, 89.57; cf CJB, NASB, NCV, NIV) and benefaction (see, eg, L-N, 90.41; cf ESV, ISV, NET, NRSV). Purpose is represented in translation here by “so that,” and benefaction by “as you should.”+4:8Pr 10:12+4:10Lit ministering it to one another. ME. Cf HCSB, NCV, NIV, TEV.+4:10Or excellently. Lit as good stewards. ME (see BDAG, 504, sv καλός 2.c.α.).+4:10Lit the grace. ME (see BSL, 1 Pt 4:10, sv χάρις; BDAG, 1080, sv χάρις 4).+4:10Or in all its various expressions, or in all its rich variety. Cf the translation here with the translation at Eph 3:10.+4:11Or as if speaking the very oracles of God. Lit as oracles of God, or like oracles of God, or as if oracles of God, or in the manner of oracles of God. ME (see ESS [1 Th], 156; UBSHS [1 Pt], 142). Cf 2 Co 2:17.+4:12Lit Don’t be shocked at the among you burning happening to you as a test. ME (see ANLEX [1 Pt], sv πύρωσις; BDAG, 900, sv πύρωσις 2; ESS [1 Pt], 158; L-N, 24.91, 78.37; UBSHS [1 Pt], 145).+4:13Or and be full of joy. Cf ISV.+4:14Lit the of glory and the of God Spirit. ME (see UBSHS [1 Pt], 148).+4:14Lit rests upon you. ME (see ANLEX, 51, sv ἀναπαύω 3; L-N, 13.25; UBSHS [1 Pt], 149). I would typically choose a more literal rendering here (because of the allusion to Is 11:2), but in this case the point being made through the focal prominence might be lost (since stressing “upon” might make it seem that the location of the Spirit’s presence [ie, “on,” versus “below,” etc], rather the Spirit’s presence itself, is being stressed). Hence the rendering here. Cf CEV, NCV.+4:15Lit For any of you must not suffer as a murderer... ME. Cf NCV, NIV, TEV.+4:15Or as one who has his eye on another’s possessions, or as an unfaithful guardian of another’s possessions, or as a meddler, or as a busybody. Cf ISV, NET. The meaning of the word used here is uncertain, because there are no other known examples of its usage outside of 1 Pt 1:15 prior to the second century (see UBSHS [1 Pt], 149). For a summary of proposed meanings, see ANLEX, 44, sv ἀλλοτριεπίσκοπος; Little Kittel, 248, sv ἀλλοτριεπίσκοπος; NET Bible Notes, 1 Pt 4:15.+4:16Traditionally “as a Christian” (a transliteration). ME(H) (see translation and notes at Ac 11:26).+4:16Lit but must glorify God in/because of this name. ME (see L-N, 58.22; UBSHS [1 Pt], 151; translation and notes at Mt 10:42). Cf NCV, NET, NIV, NLT, TEV.+4:17Lit If first with us, then what will be the end for those who do not obey the gospel of God? ME (see NAC [1 and 2 Pt, Jud], 226; UBSHS [1 Pt], 152). The argument here is a from-lesser-to-greater argument.+4:18Pr 11:31 (LXX)+4:19Or trustworthy, or reliable, or dependable.+4:19Following the interpretation of Bigg in translation here (see ESS [1 Pt], 167). Not only must believers glorify God for giving them honor of suffering for the Messiah’s name, and not see such sufferings as a shame (v 16), but they are to also trust him to vindicate them in the end.+4:19Lit their souls. See note at 1 Pt 1:9. The same applies here. Cf HCSB, NIV, TEV.+4:19Or by continuing to do what is good.+5:1Or as one who witnessed the Messiah’s sufferings.+5:2Lit the among you flock. ME (see ESS [1 Pt], 170; UBSHS [1 Pt], 159; translation and notes at Jn 6:36-39, 10:29-30, 16:15). Cf NET, NIV, NLT, NRSV, RSV, TEV.+5:2Or willingly. Cf NJB.+5:2Lit eagerly. ME/IT (see BDAG, 870, πρόθυμος; UBSHS [1 Pt], 161). Cf NIV, TEV.+5:3Lit not lording it over the ones allotted. ME (see BDAG, 548, sv κλῆρος 2; L-N, 35.49; UBSHS [1 Pt], 161).+5:5Lit gives grace. ME(OTB) (see translation and notes at Jn 1:14; BDAG, 1079, sv χάρις 2; LALS, sv χάρις; L-N, 88.66; UBSHS [1 Pt], 164).+5:5Pr 3:34+5:6Cf Dt 3:24, 4:24; Ex 3:19; Ps 32:4; Heb 12.+5:8Or sober-minded.+5:8Or adversary. Cf Jb 1-2; Zc 3:1; Re 12:2.+5:8Ps 22:13 (Ps 21:14 LXX)+5:8Jb 1:7. Cf LXX.+5:9Or firm in the faith.+5:9Lit your family of believers, or your brotherhood. ME. Cf NET.+5:10Lit the God of all grace. ME. See translation and notes at 1 Pt 1:10, 1:13, and 5:5.+5:10Or called, or invited.+5:12Or faithful, or reliable.+5:12Or It is with the help of Silas...that I have written this short letter. Cf Ac 15:23.+5:12IT. If ταύτην ( tautēn) is referring to the letter as a whole (as is likely; see NAC [1 Pt], 248), it means that “grace” here is being used for the teaching/message about grace (see UBSHS [1 Pt], 174). Cf the TEV at Jud 4.+5:12Cf Jud 3+5:13Cf 2 Jn 1, 13.+5:13Cf 2 Jn 1, 13.+5:13Lit my son. ME (see L-N, 9.46, 36.39; UBSHS [1 Pt], 175).+5:14Lit a kiss of love. ME (see UBSHS [1 Pt], 176). Following Knox in translation.+5:14Lit in. ME (see translation and notes at Jn 10:38; UBSHS [Jn], 460).
=