1 Peter 1 (BHT-FTN)

“To: Those Who Are Living as Resident Foreigners in the Diaspora”

1 From: Peter, an apostle of Jesus the Messiah.

To: Those who are living as resident foreigners in the Diaspora,+ in the provinces+ of Pontus, Galatia, Cappadocia, Asia, and Bithynia,2 chosen according to the plan that God the Father arranged and knew about beforehand,+ and set apart to God through the Spirit,+ to obey Jesus the Messiah and to be sprinkled with his blood.

May grace,+ and peace, be ᵖyours+ in ever greater measure.+

“Blessed Be the God and Father of Our Lord Jesus the Messiah”

3 Blessed be the God and Father of our Lord Jesus the Messiah, by whom we have been conceived anew+—because of his mercy so+ great—+into a living hope through the resurrection of Jesus the Messiah from the dead,

4 for an inheritance undecaying and undefiled and unfading, stored safely in the heavens for you, 5 who are being guarded through faith by the very+ power of God for a salvation set to be revealed at the end of the age,+

6 on account of which you rejoice, even though now for a little while you may have had to suffer+ grief and heartache amidst trials of various kinds, 7 so that the authenticity of your faith—far more precious than perishable gold, though even+ in the case of gold it is+ through fire that its purity+ is determined—may be discovered, resulting in praise and glory and honor when Jesus the Messiah+ is revealed,

8 the Messiah+ whom, even though you haven’t seen him, you love,

in whom, even though you do not now+ see him, you are placing your faith, and so rejoice with a joy inexpressible and full of glory, 9 receiving in return the goal of your faith, namely, your salvation.+

“Concerning This Salvation”

10 Concerning this salvation the prophets, who prophesied about this+ gracious gift of deliverance prepared for you,+ sought+ wisdom+ and searched carefully for understanding,+ 11 trying to make out the kind of person+ or the appointed time+ concerning which the Spirit of the Messiah within them was giving more and more clarity, as he told them ahead of time about the things that the Messiah+ was destined to suffer+ and the glorious things that would follow these sufferings.+ 12 They were shown by divine revelation+ that it was+ not for their own benefit,+ but for yours,+ that they were stewarding these things, which at the present time have been announced to you by those who proclaimed the gospel to you by the power+ of the Holy Spirit sent from heaven—matters into which angels long to have a glimpse.

13 That is why, bracing your minds for a difficult race,+ and exercising self-control,+ you are to set your hope on the coming gift fully and completely,+ that gracious salvation+ which will, when Jesus the Messiah+ is revealed,+ be brought to you.+ 14 As obedient+ children, you must not allow+ your conduct to be molded+ by the sinful desires to which you were enslaved when you were still ignorant.+ 15 Instead, just as the one who summoned+ you is set apart in goodness as holy,+ you, likewise, must yourselves+ be holy in all aspects of your conduct. 16 For it is written, “ᵖYou must+ be holy,+ because I myself+ am holy.”+ 17 And if you address as Father+ the one who judges all people by the same standard,+ according to what each person has done, then live your lives, for the duration+ of your exile,+ in the fear of the Lord,+ 18 remembering that it was not+ with mere+ perishable things like silver or gold that you were released by payment from the slavery of the futile+ way of life passed down to you by your ancestors, 19 but with the precious blood of the Messiah, like that of a lamb without blemish or defect.+ 20 Although he+ was chosen+ before the foundation of the world, he appeared in these latter times to deliver+ you, 21 who through him are placing your faith in God, who raised him from the dead and clothed and exalted him in glory,+ as a result of which your faith and hope are set on God.

22 Your inner selves:+ Since+ you have purified them by obeying the truth so as to have a sincere brotherly love, it is+ with a pure heart that you must love one another, earnestly and without cease,+ 23 since+ you have been conceived anew,+ not by mere mortal means, but by the power of something that never dies+—by the word of God, which produces life+ and endures.+ 24 For,

“All mankind+ is like grass,

and all its splendor like a wildflower in a grassy field.+

The grass dries up and the flower falls,

25 but the word of the Lord endures forever into the ages.”+

25 Now, this “word” is the gospel that was proclaimed to you.+

+1:1Cf CJB.+1:1IT. Cf NLT, TEV.+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.+1:2χάρις ( charis) and εἰρήνη ( eirēnē) are in P2 (see BART Display and LDGNT), and therefore a comma has been used to give extra focus to these elements.+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:2Drawing from BDAG in translation here (see BDAG, 826, sv πληθύνω 1.b.).+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.+1:3πολὺ ( polu) is an embedded focal element within the embedded element (confirmed through personal correspondence with Dr. Stephen Levinsohn), and therefore inversion and an adverb have been used to give this element extra focus and stress.+1:3κατὰ τὸ πολὺ αὐτοῦ ἔλεος ( kata to polu autou eleos) is in an embedded focal position (see BART Display), and therefore dashes have been used to give extra focus to this constituent.+1:5ἐν δυνάμει θεοῦ ( en dunamei theou) is in an embedded focal position (see BART Display), and therefore an emphatic adjective has been used to give extra focus to this element.+1:5For καιρός ( kairos) in the sense of “age,” see L-N, 6.145. Cf, eg, NET, NIV, NRSV, TEV at Mk 10:30 (note the contrast with ἐν τῷ αἰῶνι τῷ ἐρχομένῳ [ en tō aiōni tō erchomenō] there); CJB, ESV, and RSV at Heb 9:9. Cf also UBSHS (1 Pt), 20.+1:6Or even though for a little while you may have to suffer.+1:7IT/EFE. Here, faith’s proven character is being amplified through a lesser-to-greater comparison (see NET Bible Notes, 1 Pt 1:7; UBSHS [1 Pt], 23).+1:7διὰ πυρὸς ( dia puros) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+1:7IT. Genuineness, purity, and worth are implied by the lexemes at work in this context (see, eg, BDAG, 255, sv δοκιμάζω 1, 2; L-N, 27.45). Cf NCV.+1:7The genitive here is either subjective (with the verbal noun understood passively) or objective (ie, the Father reveals Jesus). Cf ISV, NET, NIV, NRSV, TEV.+1:8The antecedent has been restated in translation for the sake of clarity.+1:8μὴ ὁρῶντες ( mē horōntes) is in a DFE position (see BART Display), and has therefore been placed after ἄρτι in translation in order to give it extra focus and stress. Cf ESV, TEV.+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.+1:10περὶ τῆς εἰς ὑμᾶς χάριτος ( peri tēs eis humas charitos) is in an embedded focal position (see BART Display and LDGNT), and therefore a demonstrative pronoun (in Greek the article is a weak demonstrative) has been used to give extra focus to this element within the ME (see following note). Cf NLT.+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.+1:11εἰς Χριστὸν ( eis Christon) is in an embedded focal position (see BART Display), and therefore italics have been used to give extra focus and emphasis to this element within the ME (see following note).+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+1:12Lit to whom it was revealed. ME (see BDAG, 112, sv ἀποκαλύπτω b). ME. Cf NET, NLT, TEV. I have chosen to use an ME in translation here to avoid using two “it was” phrases in a row (since a cleft has been used to give extra focus to the focally prominent element; see following note).+1:12οὐχ ἑαυτοῖς ὑμῖν δὲ ( ouk heautois humin de) is in P2 (see BART Display and LDGNT), and forms a point-counterpoint series (see LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+1:12Cf CJB, TEV.+1:12Cf Dn 12.+1:12IT. Cf NLT, TEV.+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.+1:13τελείως ( teleiōs) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured and rendered so as to allow this element to land in clause-final for extra focus and emphasis. Repetition has also been used to the same end.+1:13Lit set your hope on the grace. ME/IT (see translation and note at v 10 above). Cf NLT.+1:13See note at 1 Pt 1:7 above. The same applies here. Cf CJB, ISV, NCV, NET, NIV, NLT, TEV.+1:13τὴν φερομένην ὑμῖν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ ( tēn pheromenēn humin en apokalupsei Yēsou Christou) is in an embedded split focal position (see BART Display), and therefore commas have been used to give extra focus to ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ, which has itself been used as a spacer to give extra focus to the pre-posed element.+1:13Cf Rm 8:18-25.+1:14Translating the genitive attributively here. Cf most English translations.+1:14The middle/passive participle is interpreted as functioning permissively (for the same reasons discussed by the UBSHS at 2 Co 13:11). Cf CJB, TEV.+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). πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ( proteran en tē agnoia humōn) is in an embedded focal position (see BART Display), and therefore this element within the ME has been placed in clause-final for primary focus and stress.+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]).+1:15καὶ αὐτοὶ ( kai autoi) is in P2 (see BART Display), and therefore an intensive pronoun (warranted also on lexical grounds; see, eg, L-N, 92.37) has been used to give extra focus to this element. καὶ has also been used as a spacer to the same end.+1:16The future indicative here is an imperatival future. Cf CJB, HCSB, ISV, NIV, NLT, TEV.+1:16ἅγιοι ( agioi) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+1:16ἐγὼ ( egō) is in P2 (see BART Display), and therefore an intensive pronoun has been used to give extra focus to this element.+1:16Lv 11:44+1:17πατέρα ( patera) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:17Lit who judges not accepting face. ME(I/F) (see translation and notes at Rm 2:11). Cf TEV. ἀπροσωπολήμπτως ( aprosōpolēmptōs) is in an embedded focal position (see BART Display), and therefore a comma has been used to give extra stress to this element within the ME.+1:17χρόνον ( chronon) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis. The accusative case here is signaling extent of time (see Robertson, Word Pictures, 1 Pt 1:17; Wallace, Grammar, 202-3).+1:17ἐν φόβῳ ( en phobō) is in P2 (see BART Display and LDGNT), and therefore τὸν τῆς παροικίας ὑμῶν χρόνον ( ton tēs paroikias humōn chronon) has been used as a spacer to give extra focus to this element.+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.+1:18οὐ φθαρτοῖς, ἀργυρίῳ ἢ χρυσίῳ ( ou pthartois, arguriō ē chrusiō) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and downtoner have been used to give extra focus to this element.+1:18See preceding note.+1:18Or fruitless, or powerless, or worthless. ματαίας ὑμῶν πατροπαραδότου ( mataias humōn patropadotou) is an embedded split focal position (see BART Display). Italics have been used to give the preposed element extra focus and emphasis.+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.+1:20διά ( dia) here is interpreted as a marker of benefaction (see, eg, L-N, 90.38). The nature of the benefit is clarified by the context (note “salvation/deliverance” [σωτηρία ( sōtēria)] at v 10; “redeem/ransom/set free/deliver” [λυτρόω ( lutroō)] at v 18).+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). δόξαν ( doxan) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+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.+1:22The participle here is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf NASB, NKJV.+1:22ἐκ [καθαρᾶς] καρδίας ( ek [katharas] kardias) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+1:22Both intensity and duration are involved here (see L-N, 25.71, 68.12).+1:23The participle is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf ESV, HCSB, ISV, LEB, NIV, NLT, TEV.+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).+1:23Cf BDAG, 426, sv ζάω 5.+1:23καὶ μένοντος ( kai menontas) is in a split focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+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.