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1 Peter 2
Mounce Reverse Interlinear New Testament

2 Therefore oun, having put away apotithēmi all pas malice kakia and kai all pas deceit dolos and kai hypocrisy hypokrisis and kai envy phthonos and kai slander katalalia of every kind pas, 2 like hōs newborn artigennētos babes brephos, crave epipotheō the ho milk gala that is pure adolos and spiritual logikos, so that hina by en it autos you may grow up auxanō to eis salvation sōtēria, 3 since ei you have tasted geuomai that hoti the ho Lord kyrios is good chrēstos.

4 As you come proserchomai to pros him hos, a living zaō stone lithos rejected apodokimazō by hypo men anthrōpos but de chosen eklektos by para God theos and precious entimos, 5 you autos also kai, like hōs living zaō stones lithos, are being built up oikodomeō as a spiritual pneumatikos house oikos, to be eis a holy hagios priesthood hierateuma to offer anapherō spiritual pneumatikos sacrifices thusia acceptable euprosdektos to ho God theos through dia Jesus Iēsous Christ Christos. 6 For dioti it says periechō in en scripture graphē, “ Behold idou, I lay tithēmi in en Zion Siōn a stone lithos, a cornerstone akrogōniaios chosen eklektos and precious entimos, and kai the ho one who believes pisteuō in epi him autos will never ou mē be put to shame kataischunō.” 7 Therefore oun the ho great value timē is to you hymeis who ho believe pisteuō; but de for those who do not believe apisteō, “The stone lithos that hos the ho builders oikodomeō rejected apodokimazō, this very one houtos has become ginomai the cornerstone kephalē gōnia,” 8 and kai, “A stone lithos that makes people stumble proskomma and kai a rock petra that makes them fall skandalon.” They hos stumble proskoptō, as they were destined tithēmi to eis do hos, since they do not obey apeitheō the ho word logos. · kai

9 But de you hymeis are a chosen eklektos race genos, a royal basileios priesthood hierateuma, a holy hagios nation ethnos, a people laos for eis his own possession peripoiēsis, so that hopōs you may declare exangellō the ho glorious deeds aretē of the ho one who called kaleō you hymeis out of ek darkness skotos into eis · ho his autos marvelous thaumastos light phōs. 10 At one time pote you hos were not ou a people laos, but de now nyn you are the people laos of God theos. You ho were shown no ou mercy eleeō, but de now nyn have received mercy eleeō.

11 Dear friends agapētos, I urge parakaleō you as hōs foreigners paroikos and kai exiles parepidēmos to abstain apechō from desires epithumia of the ho flesh sarkikos, which hostis wage war against kata your ho soul psychē, 12 and maintain echō an honorable kalos · ho lifestyle anastrophē among en the ho Gentiles ethnos so that hina, with respect to en the very things about which hos they slander katalaleō you hymeis as hōs evildoers kakopoios, they may , by ek observing epopteuō your ho good kalos works ergon, glorify doxazō · ho God theos on en the day hēmera of visitation episkopē. 13 Submit hypotassō to every pas human anthrōpinos authority ktisis on account of dia the ho Lord kyrios, whether eite to the king basileus as hōs supreme hyperechō, 14 or eite to governors hēgemōn as hōs those sent pempō by dia him autos for eis the punishment ekdikēsis of those who do evil kakopoios and de the praise epainos of those who do good agathopoios. 15 For hoti this houtōs is eimi the ho will thelēma of ho God theos: by doing good agathopoieō to silence phimoō the ho ignorance agnōsia of ho foolish aphrōn men anthrōpos. 16 Live as hōs free people eleutheros, · kai not mē as hōs those using echō freedom eleutheria as a cover-up epikalymma for ho evil kakia, · ho but alla as hōs servants of God theos. 17 Honor timaō everyone pas; love agapaō the ho brotherhood adelphotēs; reverence phobeomai · ho God theos; honor timaō the ho king basileus.

18 · ho Household servants oiketēs should be subject hypotassō to their ho masters despotēs with en all pas respect phobos, not ou only monon to the ho good agathos and kai kind epieikēs but alla also kai to the ho unjust skolios. 19 For gar this houtos is commendable charis, if ei because dia of conscience syneidēsis toward God theos someone tis endures hypopherō pain lypē while suffering paschō unjustly adikōs. 20 For gar what poios praise kleos is there if ei, when you do wrong hamartanō and kai are beaten kolaphizō for it, you endure hypomenō it? But alla if ei when you do good agathopoieō and kai suffer paschō for it you endure hypomenō it, this houtos is commendable charis in para God’ s theos sight. 21 For gar to eis this houtos you have been called kaleō, because hoti Christ Christos also kai suffered paschō for hyper you hymeis, leaving behind hypolimpanō for you hymeis an example hypogrammos so that hina you might follow epakoloutheō in ho his autos footsteps ichnos. 22 He hos did poieō not ou commit poieō sin hamartia, nor oude was deceit dolos found heuriskō in en · ho his autos mouth stoma. 23 When he hos was insulted loidoreō, he did not ou respond with an insult antiloidoreō; when he suffered paschō, he did not ou threaten apeileō, but de entrusted himself paradidōmi to the ho one who judges krinō justly dikaiōs. 24 He hos himself autos bore anapherō · ho our hēmeis sins hamartia in en · ho his autos body sōma on epi the ho tree xylon so that hina we zaō, having died apoginomai to ho sins hamartia, might live zaō to ho righteousness dikaiosynē. By ho his hos wounds mōlōps you were healed iaomai. 25 For gar you were eimi like hōs sheep probaton, going astray planaō, but alla now nyn you have turned back epistrephō to epi the ho shepherd poimēn and kai guardian episkopos of ho your hymeis souls psychē.

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1 Peter 2
New English Translation

2 So get rid of[a] all evil and all deceit and hypocrisy and envy and all slander. 2 And[b] yearn[c] like newborn infants for pure, spiritual milk,[d] so that by it you may grow up to[e] salvation,[f] 3 if you have experienced[g] the Lord’s kindness.[h]

A Living Stone, a Chosen People

4 So as you come to him,[i] a living stone rejected by men but[j] chosen and precious[k] in God’s sight, 5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer[l] spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says[m] in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone,[n] and whoever believes[o] in him[p] will never[q] be put to shame.”[r] 7 So you who believe see[s] his value,[t] but for those who do not believe, the stone that the builders rejected has become the[u] cornerstone,[v] 8 and a stumbling-stone[w] and a rock to trip over.[x] They stumble[y] because they disobey the word, as they were destined to do.[z] 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues[aa] of the one who called you out of darkness into his marvelous light. 10 You[ab] once were not a people, but now you are God’s people. You were shown no mercy,[ac] but now you have received mercy.

11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct[ad] among the non-Christians,[ae] so that though[af] they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.[ag]

Submission to Authorities

13 Be subject to every human institution[ah] for the Lord’s sake, whether to a king as supreme 14 or to governors as those he commissions[ai] to punish wrongdoers and praise[aj] those who do good. 15 For God wants you[ak] to silence the ignorance of foolish people by doing good. 16 Live[al] as free people, not using your freedom as a pretext for evil, but as God’s slaves.[am] 17 Honor all people, love the family of believers,[an] fear God, honor the king.

18 Slaves,[ao] be subject[ap] to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 19 For this finds God’s favor,[aq] if because of conscience toward God[ar] someone endures hardships in suffering unjustly. 20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God.[as] 21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He[at] committed no sin nor was deceit found in his mouth.[au] 23 When he was maligned, he[av] did not answer back; when he suffered, he threatened[aw] no retaliation,[ax] but committed himself to God[ay] who judges justly. 24 He[az] himself bore our sins[ba] in his body on the tree, that we may cease from sinning[bb] and live for righteousness. By his[bc] wounds[bd] you were healed.[be] 25 For you were going astray like sheep[bf] but now you have turned back to the shepherd and guardian of your souls.

Footnotes

  1. 1 Peter 2:1 tn Or “put away.”
  2. 1 Peter 2:2 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
  3. 1 Peter 2:2 tn Grk “getting rid of…yearn for.”
  4. 1 Peter 2:2 tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, 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.
  5. 1 Peter 2:2 tn 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.
  6. 1 Peter 2:2 tc The Byzantine text lacks εἰς σωτηρίαν (eis sōtērian, “to salvation”), while the words are found in the earliest and best witnesses, along with others (P72 א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation may have seemed theologically objectionable, it is easy to see why some scribes would omit it.
  7. 1 Peter 2:3 tn Grk “have tasted that the Lord is kind.”
  8. 1 Peter 2:3 sn A quotation from Ps 34:8.
  9. 1 Peter 2:4 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
  10. 1 Peter 2:4 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  11. 1 Peter 2:4 tn Grk “chosen, precious.”
  12. 1 Peter 2:5 tn Grk “unto a holy priesthood to offer.”
  13. 1 Peter 2:6 tn Grk “it contains,” “it stands.”
  14. 1 Peter 2:6 tn Grk “chosen, precious.”
  15. 1 Peter 2:6 tn Grk “the one who believes.”
  16. 1 Peter 2:6 tn 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.
  17. 1 Peter 2:6 tn The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
  18. 1 Peter 2:6 sn A quotation from Isa 28:16.
  19. 1 Peter 2:7 tn 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.
  20. 1 Peter 2:7 tn 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).
  21. 1 Peter 2:7 tn Grk “the head of the corner.”
  22. 1 Peter 2:7 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
  23. 1 Peter 2:8 tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
  24. 1 Peter 2:8 sn A quotation from Isa 8:14.
  25. 1 Peter 2:8 tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  26. 1 Peter 2:8 tn Grk “to which they were also destined.”
  27. 1 Peter 2:9 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
  28. 1 Peter 2:10 tn 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.
  29. 1 Peter 2:10 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
  30. 1 Peter 2:12 tn Grk “keeping your conduct good.”
  31. 1 Peter 2:12 tn Grk “the Gentiles,” used here of those who are not God’s people.
  32. 1 Peter 2:12 tn Grk “in order that in what they malign you.”
  33. 1 Peter 2:12 tn 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).
  34. 1 Peter 2:13 tn 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.
  35. 1 Peter 2:14 tn Grk “those sent by him.”
  36. 1 Peter 2:14 tn Grk “for the punishment…and the praise.”
  37. 1 Peter 2:15 tn Grk “because thus it is God’s will.”
  38. 1 Peter 2:16 tn 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.”
  39. 1 Peter 2:16 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG 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” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  40. 1 Peter 2:17 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
  41. 1 Peter 2:18 tn The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
  42. 1 Peter 2:18 tn Grk “being subject,” but continuing the sense of command from vs. 13.
  43. 1 Peter 2:19 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
  44. 1 Peter 2:19 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidēsin theou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agathēn; C Ψ 323 442 614 630 945 1175 1241 1243 1505 1611 1739 1852 2492 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (P72 [A* 33 2344] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 5 436 1735 M lat co), and best explains the rise of the others.tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
  45. 1 Peter 2:20 tn 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. BDAG 1079 s.v. χάρις 2).
  46. 1 Peter 2:22 tn 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.
  47. 1 Peter 2:22 sn A quotation from Isa 53:9.
  48. 1 Peter 2:23 tn 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.
  49. 1 Peter 2:23 tn Grk “he did not threaten, but.”
  50. 1 Peter 2:23 sn An allusion to Isa 53:7.
  51. 1 Peter 2:23 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
  52. 1 Peter 2:24 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  53. 1 Peter 2:24 sn A quotation from Isa 53:4, 12.
  54. 1 Peter 2:24 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaō, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
  55. 1 Peter 2:24 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  56. 1 Peter 2:24 tn Grk the singular: “wound”; “injury.”
  57. 1 Peter 2:24 sn A quotation from Isa 53:5.
  58. 1 Peter 2:25 sn A quotation from Isa 53:6.
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