1 Peter 3 (BHT-FTN)

+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 “Beget” is an outdated word in English, yet the alternatives for an active in English in this context are also a bit awkward (“who became our father again/anew”), if not potentially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.+2:1The picture here is of taking off clothing (see BSL, Eph 4:22, sv ἀποτίθημι).+2:2λογικὸν ἄδολον ( logikon adolon) is in an embedded focal position (see BART Display), and therefore the phrase has rendered so as to give extra focus to this element.+2:2Or the pure milk of the gospel/word.+2:2ὡς ἀρτιγέννητα βρέφη ( hōs artigennēta brephē) is in P2, and ἐπιποθήσατε ( epipothēsate) in a DFE position (see BART Display), and therefore commas have been used to give extra focus to ὡς ἀρτιγέννητα, which has itself been used as a spacer to give extra focus to the primary information activated by ἐπιποθήσατε (the eagerness of the desire being signaled with adverbs in translation).+2:2See preceding note.+2:2Cf NASB.+2:3Favoring here the interpretation of Schreiner (see NAC [1 and 2 Pt, Jud], 101) over that of the UBSHS (see UBSHS [1 Pt], 52), namely, that although that the first class condition isn’t being used to create doubts, it is calling the readers to pause for a moment and consider whether they really have tasted that the Lord is good (even if εἴπερ [ eiper], rather than εἰ [ ei], were the original reading [cf the BTF], εἴπερ [ eiper] doesn’t necessarily mean “since” [see, eg, L-N, 89.66]). Paul does the same type of thing in his letters (see, eg, Rm 8:9; 2 Co 13:5). According to Wallace, “the first class condition indicates the assumption of truth for the sake of argument” (see Wallace, Grammar, 690). This interpretation is reflected in the translation here.+2:3χρηστὸς ( chrēstos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element. Cf NCV, TEV.+2:3Following the MT in translation. Cf, eg, the NLT at Heb 8:7.+2:3Ps 34:8+2:4The lexeme used here denotes not just rejection, but rejection based on a test or examination (see ANLEX, 66, sv ἀποδοκιμάζω ( apodokimazdo); L-N, 30.117).+2:4ὑπὸ ἀνθρώπων ( hupo anthrōpōn) is in P2 (see BART Display and LDGNT), and therefore μὲν ( men) has been used as a spacer to give extra focus to this element.+2:4ME(OTB)/IT. See note at Mt 19:26.+2:4These phrases come from Ps 118:22, Is 8:14, and Is 28:16 (cf LXX), quoted more fully below.+2:4παρὰ θεῷ ( para theō) is in P2 (see BART Display and LDGNT), and therefore δὲ ( de) has been used as a spacer to give extra focus to this element.+2:5The comparison being made here is related to being “living stones” (see UBSHS [1 Pt], 56; cf NCV), and therefore “yourselves” has been grouped with “as living stones” to make this clear.+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+2:7ὑμῖν τοῖς πιστεύουσιν ( humin tois pisteuousin) is in a split focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give this element extra focus. οὖν ( oun) has also been used to the same end.+2:7The object of faith is implied here from the context.+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.+2:8Cf the dative at Rm 9:32.+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)+2:9τὰς ἀρετὰς τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς ( tas aretas tou ek skotous humas kalesantos eis to thaumaston autou phōs) is in a split focal position (see BART Display), and therefore an emphatic adverb/spacer has been used to give extra focus to this element.+2:9Or called, or invited.+2:9ἐκ σκότους ( ek skotous) is in an embedded focal position (see BART Display), and has therefore placed in clause-final for extra focus and stress.+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)+2:11Drawing this gloss from LALS (see LALS, sv ἀπέχω). Cf CEV, TEV.+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.+2:12καλῶν ( kalōn) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+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. ἐποπτεύοντες ( epopteuontes) is in a DFE position (see BART Display), and therefore part of this element (the result of the reflective process) has been placed in clause-final for extra focus and stress.+2:12Lit the day of visitation. ME (see ANLEX, 167, sv ἐπισκοπή 1; UBSHS [1 Pt], 70). Cf the translation at Lk 19:44.+2:13ἀνθρωπίνῃ ( anthrōpinē) is in an embedded focal position (see BART Display), and therefore a downtoner, inversion, and commas have been used to give extra focus to this element within the ME (see following note).+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.+2:14δι’ αὐτοῦ ( di’ autou) is a POD (see BART Display), and therefore an active verb has been used in translation.+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.+2:15The participle is interpreted as an adverbial participle of means. This is reflected in the translation. Cf most English translations.+2:15Cf Rm 12:17-21. ἀγνωσίαν ( agnōsian) is in an embedded DFE position (see BART Display), and therefore the phrase has been translated so as to allow this element to land in clause-final for extra focus and stress.+2:16There is no verb explicitly stated in the Greek text, and so it must be inferred from the context. The implied verb is most likely “submit yourselves” from v 13 (see NAC [1 and 2 Pt, Jud], 131; UBSHS [1 Pt], 74). Cf CJB.+2:16IT (see ANLEX, 393, sv ὑποτάσσω 2.b.; UBSHS [1 Pt], 74). Voluntary submission from the heart is what is meant here (cf, eg, Eph 6:6).+2:16Lit as free. ME (see NAC [1 and 2 Pt, Jud], 131; UBSHS [1 Pt], 74).+2:16ὡς ἐπικάλυμμα τῆς κακίας ( hōs epikalumma) is in a split focal position (see BART Display and LDGNT), and ὡς θεοῦ δοῦλοι ( hōs theou douloi) in E-O (see LDGNT), as part of a point-counterpoint series (see LDGNT), and therefore the negative particle has been placed directly before the counterpoint to give extra focus to these elements.+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.+2:16θεοῦ ( theou) is in an embedded focal position (see BART Display), and therefore an intensive pronoun has been used to give extra focus to this element.+2:17There is focal ambiguity present in most if not all of the clauses in this verse (see BART Display and LDGNT). Inversion and commas have thus been used to give extra focus to the various elements.+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.+2:19διὰ συνείδησιν θεοῦ ( dia suneidēsin theou) is in an embedded focal position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element, which has also been placed in clause-final for primary focus and stress.+2:19Lit because of a consciousness of God. ME (see UBSHS [1 Pt], 79). Cf HCSB, NLT, TEV.+2:20ἁμαρτάνοντες καὶ κολαφιζόμενοι ( hamartanontes kai kolaphizomenoi) is an embedded P2 position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see the following two notes).+2:20Lit sinning and being beaten. Koine Greek often uses parataxis in places where some sort of hypotactic relationship is implied, and/or where English may prefer hypotaxis (see BDAG, 494, sv καί 1.b.β-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28).+2:20Lit What credit/praise [is there] if sinning and being beaten you will endure? ME (see UBSHS [1 Pt], 80). Cf CJB, ISV, NCV, NLT, TEV. This mismatch in languages here is obvious.+2:20ἀγαθοποιοῦντες καὶ πάσχοντες ( agathopoiountes kai paschontes) is an embedded P2 position (see BART Display and LDGNT), and therefore ἀλλ’ ( all’) has been used as a spacer to give extra focus to this element within the ME (see following note).+2:20Lit But if doing good and suffering you endure. ME. Cf CJB, ISV, NCV, NIV, TEV. Koine Greek often uses parataxis in places where some sort of hypotactic relationship is implied, and/or where English may prefer hypotaxis (see BDAG, 494, sv καί 1.b.β-ζ.; BDF, §471; Wallace, Grammar, 19; NET Bible Notes, Mk 10:28).+2:21εἰς τοῦτο ( eis touto) is receiving thematic prominence here (see BART Display), and therefore a cleft-construction has been used in translation to give this element extra prominence. Cf 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 called, or invited. Cf Heb 12:1-2.+2:21καὶ Χριστὸς ( kai Christos) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element. καὶ has also been used as a spacer to the same end.+2:21IT (see UBSHS [1 Pt], 82). Cf vv 19-20.+2:21Or on your behalf, or for you.+2:22Lit who.+2:22οὐκ ἐποίησεν ( ouk epoiēsen) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+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.+2:24IT/ME (see NAC [1 and 2 Pt, Jud], 145; UBSHS [1 Pt], 84). Cf Rm 6:2, 7, 10.+2:24ἀπογενόμενοι ( apogenomenoi) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+2:24ζήσωμεν ( zēsōmen) is in a DFE position (see BART Display and LDGNT), and therefore inversion has been used to give extra focus to this element.+2:24Lit by whose.+2:24ἰάθητε ( yahthēte) is in a DFE position (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+2:24Is 53:5+2:25ὡς πρόβατα ( hōs probata) is in an embedded focal position (see BART Display and LDGNT), and therefore γὰρ ( gar) has been used as a spacer to give extra focus to this element.+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.+3:1Cf NET, NLT.+3:1ἀναστροφῆς ( anastrophēs) is in an embedded DFE position (see BART Display and LDGNT), and has therefore been placed at the end of the phrase for extra focus and stress.+3:1Lit without a word/speech. ME. Cf TEV; TNT in ESS (1 Pt), 111. ἄνευ λόγου ( aneu logou) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element within the ME.+3:2ἐν φόβῳ ἁγνὴν ( en phobō hagnēn) is in an embedded focal position (see BART Display), and therefore adverbs have been used to give extra focus to this element within the ME (see note at “herself” below).+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.+3:3ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων ( exōthen emplokēs trichōn kia peritheseōs chrusiōn ē enduseōs himatiōn) and κρυπτὸς τῆς καρδίας ( kruptos tēs kardias) are in an embedded focal position (see BART Display), as part of a point-counterpoint series (see LDGNT), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see note at “peaceful” below).+3:4πραέως καὶ ἡσυχίου ( praeōs kai hēschiou) is in an embedded focal position (see BART Display), and therefore the phrase has been rendered so as to give this element extra focus and stress.+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], 90-1). Again, the mismatch in languages here is significant.+3:4πολυτελές ( poluteles) is in a DFE position (see BART Display), and therefore inversion and adverbs have been used to give extra focus to this element.+3:4Cf 1 Ti 2:9.+3:5Cf NRSV.+3:5καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ( kai hai hagai gunaikes hai elpizousai eis theon) is in P2 (see BART Display and LDGNT), and therefore a demonstrative pronoun (in Greek, the article is a weak demonstrative) has been used to give this element extra focus. καὶ has also been used as a spacer to the same end.+3:5ἅγιαι ( hagiai) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+3:5The participle is interpreted as an adverbial participle of means. This is reflected in the translation. Cf ESV, LEB, NET, NRSV, TEV.+3:6Lit like Sarah. ME. Cf NLT.+3:6Cf Gn 18:12. κύριον ( kurion) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+3:6The aorist indicative is interpreted as functioning gnomically. This is reflected in the translation.+3:6Or if, or by. The adverbial participle can be conceived as functioning temporally (cf, eg, HCSB, LEB, NET, NLT), conditionally (cf, eg, NASB, NCV, NIV, NKJV, TEV), or instrumentally (cf, eg, ISV).+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.+3:7ἀσθενεστέρῳ ( asthenesterō) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+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.+3:9εἰς τοῦτο ( eis touto) is receiving thematic prominence here (see BART Display), and therefore a cleft-construction has been used in translation to give this element extra prominence. Cf TEV at v 2:21 above.+3:9Lit to this. Restating the antecedent in translation for the sake of clarity.+3:9ὅτι ( hoti) here is most likely signaling explanation (cf v 2:21 above).+3:9Or called.+3:9See note at “response” above.+3:9κληρονομήσητε ( klēronomēsēte) is in a DFE position (see BART Display), and therefore inversion has been used to give this element extra focus and stress.+3:10A condition is implied in the participle here. For more on implicit conditions in Greek, see Wallace, Grammar, 687-9.+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).+3:10ζωὴν ( zōēn) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+3:10Including “blessed” in translation here to maintain the connection with the preceding verse. Cf, eg, the Greek and Hebrew alignment at Ho 3:5 (see LALS, sv ἀγαθός); NCV, NET, and NIV at Ho 3:5.+3:10Or wonderful, or good.+3:10IT. Cf TEV.+3:10Lit from the to speak deceit. ME. Cf NIV.+3:12Following the MT in translation. Cf NLT.+3:12Ps 34:12-16+3:13A protasis (see Kelly and Michaels in ESS [1 Pt], 129; cf BDAG, 494, sv καί 1.b.δ.) or result (cf BDAG, 495, sv καί 1.b.ζ.) seems to be implied here.+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.+3:13τοῦ ἀγαθοῦ ζηλωταὶ ( tou agathou zēlōtai) is in P2 (see BART Display and LDGNT), with τοῦ ἀγαθοῦ ( tou agathou) in an embedded focal position (see BART Display), and therefore a cleft-construction has been used to give this element extra focus and stress.+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).+3:14μὴ φοβηθῆτε ( mē phobēthē) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+3:14Or of their threats, or of what they are afraid of. Lit the fear of them.+3:14Cf NRSV.+3:14Is 8:12+3:15κύριον τὸν Χριστὸν ( kurion ton Christon) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to give extra focus to this element. Many translations interpret κύριον ( kurion) here as a predicate accusative. While this is possible, the absence of the article is better explained on linguistic grounds (focally prominent elements often lack the article in Greek).+3:15Lit the one you must sanctify. ME (OTB) (see UBSHS [1 Pt], 106; the parallelism at Is 8:13). Cf NET at Is 8:13.+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.+3:15The information from the preceding clause is implied here. Cf, eg, HCSB, ISV, NET, NRSV, TEV.+3:15Or respect.+3:16συνείδησιν ἀγαθήν ( suneidēsin agathēn) is in a split focal position (see BART Display and LDGNT). The DFE (confirmed through personal correspondence with Dr. Stephen Levinsohn) has been italicized for extra focus and emphasis.+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.+3:17ἀγαθοποιοῦντας ἢ κακοποιοῦντας ( agathopoiountas ē kakopoiountas) is in a split focal position (see BART Display; cf LDGNT), and therefore γὰρ ( gar) and εἰ θέλοι τὸ θέλημα τοῦ θεοῦ ( ei theloi to thelēma tou theou) have been used as spacers to give extra focus to this element.+3:18Χριστὸς ( Christos) is receiving thematic prominence here (see BART Display), and therefore an intensive pronoun has been used to give this element increased prominence, and to clarify the point of comparison/similarity.+3:18ME/IT. Cf vv 19-21.+3:18περὶ ἁμαρτιῶν ( peri hamartiōn) is in P2 (see BART Display and LDGNT), and ἅπαξ ( hapax) is also possibly in P2 (see BART Display). Commas have thus been used to give extra focus to ἅπαξ within the ME (see following note), which has itself been used as a spacer to give extra focus to περὶ ἁμαρτιῶν.+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.+3:19τοῖς ἐν φυλακῇ πνεύμασιν ( kai tois en phulakē pneumasin) is in P2 (see BART Display and LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this element.+3:19ἐν φυλακῇ ( en phulakē) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+3:20μακροθυμία ( makrothumia) is in an embedded focal position (see BART Display), and therefore an adverb has been used to give extra focus to this element.+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.+3:20ὀλίγοι ( oligoi) is in P2 (see BART Display and LDGNT), and therefore an adverb/downtoner has been used to give extra focus to this element.+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.+3:21ἀντίτυπον ( antitupon) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element within the ME (see note at “era” below).+3:21καὶ ὑμᾶς ( kai humas) is in P2 (see BART Display), and therefore an intensive pronoun has been used to give extra focus to this element within the ME (see following note). καὶ has also been used as a spacer to the same end. A passive construction has been used in translation to allow for both of these.+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.+3:21Lit of flesh. Translating according to “Flesh” C, D (see FBT Chart). σαρκὸς ( sarkos) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+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. συνειδήσεως ἀγαθῆς ( suneidēseōs agathēs) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+3:21Or through. In many instances there is close overlap between the instrumental and causal uses of διά ( dia) (see ANLEX, 108, sv δια I.4.; BDAG, 225, sv διά 5; L-N, 89.26). Cf ISV, NCV, NLT.+3:21Jesus’ resurrection and exaltation above the powers is what 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.