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Titus 1-3
New English Translation

Salutation

1 From Paul,[a] a slave[b] of God and apostle of Jesus Christ, to further the faith[c] of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 2 in hope of eternal life, which God, who does not lie, promised before time began.[d] 3 But now in his own time[e] he has made his message evident through the preaching I was entrusted with according to the command of God our Savior. 4 To Titus, my genuine son in a common faith. Grace and peace from God the Father and Christ Jesus our Savior!

Titus’ Task on Crete

5 The reason I left you in Crete was to set in order the remaining matters and to appoint elders in every town, as I directed you. 6 An elder must be blameless,[f] the husband of one wife,[g] with faithful children[h] who cannot be charged with dissipation or rebellion. 7 For the overseer[i] must be blameless as one entrusted with God’s work,[j] not arrogant, not prone to anger, not a drunkard, not violent, not greedy for gain. 8 Instead he must be hospitable, devoted to what is good, sensible, upright, devout, and self-controlled. 9 He must hold firmly to the faithful message as it has been taught,[k] so that he will be able to give exhortation in such healthy teaching[l] and correct those who speak against it.

10 For there are many[m] rebellious people, idle talkers, and deceivers, especially those with Jewish connections,[n] 11 who must be silenced because they mislead whole families by teaching for dishonest gain what ought not to be taught. 12 A certain one of them, in fact, one of their own prophets, said, “Cretans are always liars, evil beasts, lazy gluttons.”[o] 13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith 14 and not pay attention to Jewish myths[p] and commands of people who reject the truth. 15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted. 16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Conduct Consistent with Sound Teaching

2 But as for you, communicate the behavior that goes with[q] sound teaching. 2 Older men are to be temperate, dignified, self-controlled,[r] sound in faith, in love, and in endurance.[s] 3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good. 4 In this way[t] they will train[u] the younger women to love their husbands, to love their children, 5 to be self-controlled,[v] pure, fulfilling their duties at home,[w] kind, being subject to their own husbands, so that the message[x] of God may not be discredited.[y] 6 Encourage younger men likewise to be self-controlled,[z] 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss,[aa] because he has nothing evil to say about us. 9 Slaves[ab] are to be subject to their own masters in everything,[ac] to do what is wanted and not talk back, 10 not pilfering, but showing all good faith,[ad] in order to bring credit to[ae] the teaching of God our Savior in everything.

11 For the grace of God has appeared, bringing salvation to all people.[af] 12 It trains us[ag] to reject godless ways[ah] and worldly desires and to live self-controlled, upright, and godly lives in the present age, 13 as we wait for the happy fulfillment of our hope in the glorious appearing[ai] of our great God and Savior, Jesus Christ.[aj] 14 He[ak] gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his,[al] who are eager to do good.[am] 15 So communicate these things with the sort of exhortation or rebuke[an] that carries full authority.[ao] Don’t let anyone look down[ap] on you.

Conduct Toward Those Outside the Church

3 Remind them to be subject to rulers and[aq] authorities, to be obedient, to be ready for every good work. 2 They must not slander[ar] anyone, but be peaceable, gentle, showing complete courtesy to all people. 3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another. 4 [as] But “when the kindness of God our Savior and his love for mankind appeared, 5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure[at] through Jesus Christ our Savior. 7 And so,[au] since we have been justified by his grace, we become heirs with the confident expectation of eternal life.”[av]

Summary of the Letter

8 This saying[aw] is trustworthy, and I want you to insist on such truths,[ax] so that those who have placed their faith in God may be intent on engaging in good works. These things are good and beneficial for all people. 9 But avoid foolish controversies, genealogies,[ay] quarrels, and fights about the law,[az] because they are useless and empty. 10 Reject a divisive person after one or two warnings. 11 You know[ba] that such a person is twisted by sin[bb] and is conscious of it himself.[bc]

Final Instructions and Greeting

12 When I send Artemas or Tychicus to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. 13 Make every effort to help[bd] Zenas the lawyer[be] and Apollos on their way; make sure they have what they need.[bf] 14 Here is another way that our people[bg] can learn[bh] to engage in good works to meet pressing needs and so not be unfruitful. 15 Everyone with me greets you. Greet those who love us in the faith.[bi] Grace be with you all.[bj]

Footnotes

  1. Titus 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Titus 1:1 tn Traditionally, “servant” or “bondservant.” 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.”
  3. Titus 1:1 tn Grk “for the faith,” possibly, “in accordance with the faith.”
  4. Titus 1:2 tn Grk “before eternal times.”
  5. Titus 1:3 tn The Greek text emphasizes the contrast between vv. 2b and 3a: God promised this long ago but now has revealed it in his own time.
  6. Titus 1:6 tn Grk “if anyone is blameless…” as a continuation of v. 5b, beginning to describe the elder’s character.
  7. Titus 1:6 tn Or “married only once,” “devoted solely to his wife.” See the note on “wife” in 1 Tim 3:2; also 1 Tim 3:12; 5:9.
  8. Titus 1:6 tn Or “believing children.” The phrase could be translated “believing children,” but the parallel with 1 Tim 3:4 (“keeping his children in control”) argues for the sense given in the translation.
  9. Titus 1:7 sn The overseer is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in this passage and in Acts 20:17, 28, as well as in the parallels between these verses and 1 Tim 3:1-7.
  10. Titus 1:7 tn Grk “as God’s steward.”
  11. Titus 1:9 tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).
  12. Titus 1:9 tn Grk “the healthy teaching” (referring to what was just mentioned).
  13. Titus 1:10 tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1241 1505 1739 1881 M lat), giving the sense “also many.” Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely autographic. NA28 puts the conjunction in brackets, indicating some doubts as to its authenticity.
  14. Titus 1:10 tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).
  15. Titus 1:12 sn A saying attributed to the poet Epimenides of Crete (6th century b.c.).
  16. Titus 1:14 sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.
  17. Titus 2:1 tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).
  18. Titus 2:2 tn Or “sensible.”
  19. Titus 2:2 sn Temperate…in endurance. See the same cluster of virtues in 1 Thess 1:3 and 1 Cor 13:13.
  20. Titus 2:4 tn Grk “that they may train” (continuing the sentence of 2:3).
  21. Titus 2:4 tn This verb, σωφρονίζω (sōphronizō), denotes teaching in the sense of bringing people to their senses, showing what sound thinking is.
  22. Titus 2:5 tn Or “sensible.”
  23. Titus 2:5 tn Grk “domestic,” “keeping house.”
  24. Titus 2:5 tn Or “word.”
  25. Titus 2:5 tn Or “slandered.”
  26. Titus 2:6 tn Or “sensible.”
  27. Titus 2:8 tn Or “put to shame.”
  28. Titus 2:9 tn See the note on the word “slave” in 1:1.
  29. Titus 2:9 tn Or “to be subject to their own masters, to do what is wanted in everything.”
  30. Titus 2:10 tn Or “showing that genuine faith is productive.” At issue between these two translations is the force of ἀγαθήν (agathēn): Is it attributive (as the text has it) or predicate (as in this note)? A number of considerations point in the direction of a predicate ἀγαθήν (e.g., separation from the noun πίστιν [pistin] by the verb, the possibility that the construction is an object-complement, etc.), though this is not usually seen as an option in either translations or commentaries. Cf. ExSyn 188-89, 312-13, for a discussion. Contextually, it makes an intriguing statement, for it suggests a synthetic or synonymous parallel: “‘Slaves should be wholly subject to their masters…demonstrating that all [genuine] faith is productive, with the result [ecbatic ἵνα] that they will completely adorn the doctrine of God.’ The point of the text, then, if this understanding is correct, is an exhortation to slaves to demonstrate that their faith is sincere and results in holy behavior. If taken this way, the text seems to support the idea that saving faith does not fail, but even results in good works” (ExSyn 312-13). The translation of ἀγαθήν as an attributive adjective, however, also makes good sense.
  31. Titus 2:10 tn Or “adorn,” “show the beauty of.”
  32. Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
  33. Titus 2:12 tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.
  34. Titus 2:12 tn Grk “ungodliness.”
  35. Titus 2:13 tn Grk “the blessed hope and glorious appearing.”
  36. Titus 2:13 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.
  37. Titus 2:14 tn Grk “who” (as a continuation of the previous clause).
  38. Titus 2:14 tn Or “a people who are his very own.”
  39. Titus 2:14 tn Grk “for good works.”
  40. Titus 2:15 tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elenchō) implies exposing someone’s sin in order to bring correction.
  41. Titus 2:15 tn Grk “speak these things and exhort and rebuke with all authority.”
  42. Titus 2:15 tn Or “let anyone despise you”; or “let anyone disregard you.”
  43. Titus 3:1 tc Most later witnesses (D1 0278 1241 1505 M lat sy) have καί (kai, “and”) after ἀρχαῖς (archais, “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.
  44. Titus 3:2 tn Or “discredit,” “damage the reputation of.”
  45. Titus 3:4 tn Verses 4-7 are set as poetry in NA28. These verses probably constitute the referent of the expression “this saying” in v. 8.
  46. Titus 3:6 tn Or “on us richly.”
  47. Titus 3:7 tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”
  48. Titus 3:7 tn Grk “heirs according to the hope of eternal life.”
  49. Titus 3:8 sn This saying (Grk “the saying”) refers to the preceding citation (Titus 3:4-7). See 1 Tim 1:15; 3:1; 4:9; 2 Tim 2:11 for other occurrences of this phrase.
  50. Titus 3:8 tn Grk “concerning these things.”
  51. Titus 3:9 tn Cf. 1 Tim 1:4.
  52. Titus 3:9 sn Fights about the law were characteristic of the false teachers in Ephesus as well as in Crete (cf. 1 Tim 1:3-7; Titus 1:10, 14).
  53. Titus 3:11 tn Grk “knowing” (as a continuation of the previous clause).
  54. Titus 3:11 tn Grk “is perverted and is sinning.”
  55. Titus 3:11 tn Grk “is sinning, being self-condemned.”
  56. Titus 3:13 tn Grk “Eagerly help.”
  57. Titus 3:13 tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.
  58. Titus 3:13 tn Grk “that nothing may be lacking for them.”
  59. Titus 3:14 tn Grk “that those who are ours” (referring to the Christians).
  60. Titus 3:14 tn Grk “and also let our people learn.”
  61. Titus 3:15 tn Or “faithfully.”
  62. Titus 3:15 tc Most witnesses (א2 D1 F G H Ψ 0278 1241 1505 M lat sy bo) conclude this letter with ἀμήν (amēn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, early and excellent witnesses (א* A C D* 048 33 81 1739 1881 sa) lack the particle, rendering the omission the preferred reading.
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1 Peter 1:1-2:12
New English Translation

Salutation

1 From Peter,[a] an apostle of Jesus Christ, to those temporarily residing[b] abroad[c] (in Pontus, Galatia, Cappadocia, the province of Asia,[d] and Bithynia) who are chosen[e] 2 according to the foreknowledge of God the Father by being set apart by the Spirit for obedience and for sprinkling[f] with Jesus Christ’s blood. May grace and peace be yours in full measure![g]

New Birth to Joy and Holiness

3 Blessed be[h] the God and Father of our Lord Jesus Christ! By his great mercy he gave us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 that is,[i] into[j] an inheritance imperishable, undefiled, and unfading. It is reserved in heaven for you, 5 who by God’s power are protected through faith for a salvation ready to be revealed in the last time. 6 This brings you great joy,[k] although you may have to suffer[l] for a short time in various trials. 7 Such trials show the proven character of your faith,[m] which is much more valuable than gold—gold that is tested by fire, even though it is passing away[n]—and will bring praise[o] and glory and honor when Jesus Christ is revealed.[p] 8 You[q] have not seen him, but you love him. You[r] do not see him now but you believe in him, and so you rejoice[s] with an indescribable and glorious[t] joy, 9 because you are attaining the goal of your faith—the salvation of your souls.

10 Concerning this salvation,[u] the prophets[v] who predicted the grace that would come to you[w] searched and investigated carefully. 11 They probed[x] into what person or time[y] the Spirit of Christ within them was indicating when he testified beforehand about the sufferings appointed for Christ[z] and his subsequent glory.[aa] 12 They were shown[ab] that they were serving not themselves but you, in regard to the things now announced to you through those who proclaimed the gospel to you by the Holy Spirit sent from heaven—things angels long to catch a glimpse of.

13 Therefore, get your minds ready for action[ac] by being fully sober, and set your hope[ad] completely on the grace that will be brought to you when Jesus Christ is revealed.[ae] 14 Like obedient children, do not comply with[af] the evil urges you used to follow in your ignorance,[ag] 15 but, like the Holy One who called you, become holy yourselves in all of your conduct, 16 for it is written, “You shall be holy, because I am holy.”[ah] 17 And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here[ai] in reverence. 18 You know that from your empty way of life inherited from your ancestors you were ransomed—not by perishable things like silver or gold, 19 but by precious blood like that of an unblemished and spotless lamb, namely Christ. 20 He was foreknown[aj] before the foundation of the world but[ak] was manifested in these last times[al] for your sake. 21 Through him you now trust[am] in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.

22 You have purified[an] your souls by obeying the truth[ao] in order to show sincere mutual love.[ap] So[aq] love one another earnestly from a pure heart.[ar] 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For

all flesh[as] is like grass
and all its glory like the flower of the grass;[at]
the grass withers and the flower falls off,
25 but the word of the Lord[au] endures forever.[av]

And this is the word that was proclaimed to you.

2 So get rid of[aw] all evil and all deceit and hypocrisy and envy and all slander. 2 And[ax] yearn[ay] like newborn infants for pure, spiritual milk,[az] so that by it you may grow up to[ba] salvation,[bb] 3 if you have experienced[bc] the Lord’s kindness.[bd]

A Living Stone, a Chosen People

4 So as you come to him,[be] a living stone rejected by men but[bf] chosen and precious[bg] 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[bh] spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says[bi] in scripture, “Look, I lay in Zion a stone, a chosen and precious cornerstone,[bj] and whoever believes[bk] in him[bl] will never[bm] be put to shame.”[bn] 7 So you who believe see[bo] his value,[bp] but for those who do not believe, the stone that the builders rejected has become the[bq] cornerstone,[br] 8 and a stumbling-stone[bs] and a rock to trip over.[bt] They stumble[bu] because they disobey the word, as they were destined to do.[bv] 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[bw] of the one who called you out of darkness into his marvelous light. 10 You[bx] once were not a people, but now you are God’s people. You were shown no mercy,[by] 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[bz] among the non-Christians,[ca] so that though[cb] they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.[cc]

Footnotes

  1. 1 Peter 1:1 tn Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. 1 Peter 1:1 tn Or “to those living as resident foreigners,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.
  3. 1 Peter 1:1 tn Grk “in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.
  4. 1 Peter 1:1 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
  5. 1 Peter 1:1 tn Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.
  6. 1 Peter 1:2 sn For obedience and for sprinkling indicates the purpose of their choice or election by God.
  7. 1 Peter 1:2 tn Grk “be multiplied to you.”
  8. 1 Peter 1:3 tn There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός (eulogētos) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3; Eph 1:3.
  9. 1 Peter 1:4 tn The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3.
  10. 1 Peter 1:4 tn Grk “into,” continuing the description of v. 3 without an “and.”
  11. 1 Peter 1:6 tn Grk “in which you exult.”
  12. 1 Peter 1:6 tc ‡ The oldest and best witnesses lack the verb (א* B, along with 1448 1611 syh), but most mss (P72 א2 A C P Ψ 048 33 1739 M) have ἐστίν here (estin, “[if] it is [necessary]”). The verb looks to be an explanatory gloss. But if no verb is present, this opens up the time frame in the author’s mind even more, since the conditional particle for both the first class condition and the fourth class condition is εἰ (ei). That may well be what was on the author’s mind, as evidenced by some of his other allusions to suffering in this little letter (3:14, 17). NA27 has the verb in brackets, indicating doubts as to its authenticity, while NA28 omits the brackets altogether.tn Grk “Though now, for a little while if necessary, you may have to suffer.”
  13. 1 Peter 1:7 tn Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.”sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9, so in context v. 8 affirms that their faith is indeed genuine.
  14. 1 Peter 1:7 tn Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.
  15. 1 Peter 1:7 tn Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6.
  16. 1 Peter 1:7 tn Grk “at the revelation of Jesus Christ” (cf. v. 13).
  17. 1 Peter 1:8 tn Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  18. 1 Peter 1:8 tn Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  19. 1 Peter 1:8 tn Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.
  20. 1 Peter 1:8 tn Grk “glorified.”
  21. 1 Peter 1:10 tn Grk “about which salvation.”
  22. 1 Peter 1:10 sn Prophets refers to the OT prophets.
  23. 1 Peter 1:10 tn Grk “who prophesied about the grace that is to/for you.”
  24. 1 Peter 1:11 tn Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.
  25. 1 Peter 1:11 tn Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment.sn The OT prophets wondered about the person and the surrounding circumstances (time) through which God would fulfill his promised salvation.
  26. 1 Peter 1:11 tn Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.
  27. 1 Peter 1:11 tn Grk “the glories after these things.”
  28. 1 Peter 1:12 tn Grk “to whom [pl.] it was revealed.”
  29. 1 Peter 1:13 tn Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.
  30. 1 Peter 1:13 tn Grk “having bound up…, being sober, set your hope…”
  31. 1 Peter 1:13 tn Grk “at the revelation of Jesus Christ” (cf. v. 7).
  32. 1 Peter 1:14 tn Or “do not be conformed to”; Grk “not being conformed to.”
  33. 1 Peter 1:14 tn Grk “the former lusts in your ignorance.”
  34. 1 Peter 1:16 sn A quotation from Lev 19:2.
  35. 1 Peter 1:17 tn Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1).
  36. 1 Peter 1:20 tn Grk “who was foreknown,” describing Christ in v. 19. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  37. 1 Peter 1:20 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  38. 1 Peter 1:20 tn Grk “at the last of the times.”
  39. 1 Peter 1:21 tc Although there may be only a slight difference in translation, the term translated as “trust” is the adjective πιστούς (pistous). This is neither as common nor as clear as the verb πιστεύω (pisteuō, “believe, trust”). Consequently, most mss have the present participle πιστεύοντας (pisteuontas; P72 א C P Ψ 5 81 436 442 1175 1243 1611 1739 1852 2492 M), or the aorist participle πιστεύσαντες (pisteusantes; 33 2344), while A B 307c 1735 vg have the adjective. Though the external evidence on its behalf is not in itself compelling, internally πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God.tn Grk “who through him [are] trusting,” describing the “you” of v. 20. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  40. 1 Peter 1:22 tn Grk “having purified,” as the preparation for the love described in the second half of the verse.
  41. 1 Peter 1:22 tc Most later mss (P M) have διὰ πνεύματος (dia pneumatos, “through the Spirit”) after ἀληθείας (alētheias, “truth”), while the words are lacking in a broad spectrum of early and significant witnesses (P72 א A B C Ψ 33 81 323 945 1241 1739 vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not autographic. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on mankind’s).
  42. 1 Peter 1:22 tn Grk “for sincere brotherly love.”
  43. 1 Peter 1:22 tn Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22b) to indicate the relationship with the preceding statement.
  44. 1 Peter 1:22 tc A few mss (A B 1852 vg) lack καθαρᾶς (katharas, “pure”) and read simply καρδίας (kardias, “from the heart”) ”) or καρδίας ἀληθινῆς (kardias alēthinēs, “from a true heart,” found in א2 vgms), but there is excellent ms support (P72 א* C P Ψ 33 1739 M co) for the word. The omission may have been accidental. In the majuscule script (kaqaras kardias) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered the initial reading. The NA28 prints καθαρᾶς καρδίας with a diamond, indicating that the decision was a toss-up or, in the words of the preface, “there are two variants which in the editors’ judgement could equally well be adopted in the reconstructed initial text.”
  45. 1 Peter 1:24 sn Here all flesh is a metaphor for humanity—human beings as both frail and temporary.
  46. 1 Peter 1:24 tn Or “a wildflower.”
  47. 1 Peter 1:25 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rhēma tou kuriou; here and in Luke 22:61, Acts 11:16) and 12 times as λόγος τοῦ κυρίου (logos tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8; 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
  48. 1 Peter 1:25 sn A quotation from Isa 40:6, 8.
  49. 1 Peter 2:1 tn Or “put away.”
  50. 1 Peter 2:2 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
  51. 1 Peter 2:2 tn Grk “getting rid of…yearn for.”
  52. 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.
  53. 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.
  54. 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.
  55. 1 Peter 2:3 tn Grk “have tasted that the Lord is kind.”
  56. 1 Peter 2:3 sn A quotation from Ps 34:8.
  57. 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.
  58. 1 Peter 2:4 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
  59. 1 Peter 2:4 tn Grk “chosen, precious.”
  60. 1 Peter 2:5 tn Grk “unto a holy priesthood to offer.”
  61. 1 Peter 2:6 tn Grk “it contains,” “it stands.”
  62. 1 Peter 2:6 tn Grk “chosen, precious.”
  63. 1 Peter 2:6 tn Grk “the one who believes.”
  64. 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.
  65. 1 Peter 2:6 tn The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
  66. 1 Peter 2:6 sn A quotation from Isa 28:16.
  67. 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.
  68. 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).
  69. 1 Peter 2:7 tn Grk “the head of the corner.”
  70. 1 Peter 2:7 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
  71. 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.
  72. 1 Peter 2:8 sn A quotation from Isa 8:14.
  73. 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.
  74. 1 Peter 2:8 tn Grk “to which they were also destined.”
  75. 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.
  76. 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.
  77. 1 Peter 2:10 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
  78. 1 Peter 2:12 tn Grk “keeping your conduct good.”
  79. 1 Peter 2:12 tn Grk “the Gentiles,” used here of those who are not God’s people.
  80. 1 Peter 2:12 tn Grk “in order that in what they malign you.”
  81. 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).
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