1 Peter 2–5

Footnotes

1. 1 Or “put away.”
2. 2 Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
3. 3 Grk “getting rid of … yearn for.”
4. 4 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. 5 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. 6 The Byzantine text lacks εἰς σωτηρίαν (eis sōtērian, “to salvation”), while the words are found in the earliest and best witnesses (𝔓72 א A B C K P Ψ 33 81 630 1241 1505 1739 latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.
7. 7 Grk “have tasted that the Lord is kind.”
8. 8 A quotation from Ps 34:8.
9. 9 Grk “to whom coming … you are built up …” as a continuation of the reference to the Lord in v. 3.
10. 10 Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
11. 11 Grk “chosen, priceless.”
12. 12 Grk “unto a holy priesthood to offer.”
13. 13 Grk “it contains,” “it stands.”
14. 14 Grk “chosen, priceless.”
15. 15 Grk “the one who believes.”
16. 16 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. 17 The negative (οὐ μή, ou mē) is emphatic: “will certainly not.”
18. 18 A quotation from Isa 28:16.
19. 19 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. 20 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. 21 Grk “the head of the corner.”
22. 22 A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
23. 23 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. 24 A quotation from Isa 8:14.
25. 25 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. 26 Grk “to which they were also destined.”
27. 27 This verse contains various allusions and quotations from Exod 19:5–6; 23:22 (); Isa 43:20–21; and Mal 3:17.
28. 28 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. 29 The quotations in v. 10 are from Hos 1:6, 9; 2:23.
30. 30 Grk “keeping your conduct good.”
31. 31 Grk “the Gentiles,” used here of those who are not God’s people.
32. 32 Grk “in order that in what they malign you.”
33. 33 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. 34 Or “every human being”; Grk “every human creation,” denoting either everything created for mankind ( 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. 35 Grk “those sent by him.”
36. 36 Grk “for the punishment … and the praise.”
37. 37 Grk “because thus it is God’s will.”
38. 38 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. 39 Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. 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” ( ). The most accurate translation is “bondservant” (sometimes found in the 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. 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. 40 Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. 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. 41 The Greek term here is οἰκέτης (oiketēs), often used of a servant in a household (who would have been a slave).
42. 42 Grk “being subject,” but continuing the sense of command from vs. 13.
43. 43 Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. χάρις 2). Cf. 1 Pet 2:20.
44. 44 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 323 614 630 945 1241 1505 1739 sy) or expanding the expression by adding ἀγαθήν before θεοῦ (𝔓72 [A* 33] 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 𝔐 lat co), and best explains the rise of the other readings. Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
45. 45 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. χάρις 2).
46. 46 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. 47 A quotation from Isa 53:9.
48. 48 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. 49 Grk “he did not threaten, but.”
50. 50 An allusion to Isa 53:7.
51. 51 Grk “to the one”; the referent (God) has been specified in the translation for clarity.
52. 52 Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
53. 53 A quotation from Isa 53:4, 12.
54. 54 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 ), 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 [ ], ). 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. 55 Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
56. 56 Grk the singular: “wound”; “injury.”
57. 57 A quotation from Isa 53:5.
58. 58 A quotation from Isa 53:6.
59. 1 Grk “that … they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
60. 2 Grk “by the wives’ behavior.”
61. 3 Grk “behavior,” the same word translated “the way you live” in vs. 1.
62. 4 Grk “whose,” referring to the wives.
63. 5 Or “adornment.”
64. 6 The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
65. 7 Grk “the hidden man.” ’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
66. 8 Grk “as Sarah obeyed.”
67. 9 Grk “whose children you become.”
68. 10 Grk “doing good and not fearing any intimidation.”
69. 11 Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together … showing honor”) but they continue the sense of command from the previous paragraphs.
70. 12 Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
71. 13 There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
72. 14 Grk “not returning … but blessing,” continuing the sense of command from the preceding.
73. 15 The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
74. 16 Grk “stop.”
75. 17 The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
76. 18 Verses 10–12 are a quotation from Ps 34:12–16.
77. 19 Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
78. 20 The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12–19).
79. 21 Grk “because of righteousness.”
80. 22 Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
81. 23 A quotation from Isa 8:12.
82. 24 Most later (P 𝔐) have θεόν (theon, “God”) instead of Χριστόν (Christon; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (𝔓72 א A B C Ψ 33 1739 latt sy co), and as a less common idiom better explains the rise of the other reading.
83. 25 Or “sanctify Christ as Lord.”
84. 26 Grk “the hope in you.”
85. 27 Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
86. 28 Grk “when you are spoken against.”
87. 29 Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12–19).
88. 30 This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [], ). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
89. 31 The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [ ]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epathen) or “died” (ἀπέθανεν, apethanen). The witnesses that read ἀπέθανεν are 𝔓72 א A Cvid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 𝔐. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [hoti, “because“] and the emphatic καί [kai, “also“]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apothnēskō], but uses πάσχω [paschō] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (hamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.
90. 32 The reference to the just suffering for the unjust is an allusion to Isa 53:11–12.
91. 33 Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
92. 34 Put to death in the flesh … made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the expressions in 1 Tim 3:16).”
93. 35 Grk “in which.” notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
94. 36 And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
95. 37 This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. , , , , , ), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
96. 38 Grk “the patience of God waited.”
97. 39 Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
98. 40 Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
99. 41 Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
100. 42 Or “response”; “answer.”
101. 43 Grk “who is at the right hand … having gone into heaven.”
102. 44 Grk “angels … having been subjected to him.”
103. 1 Most (א2 A P 𝔐) add ὑπὲρ ἡμῶν (huper hēmōn, “for us”); others (א* 69 1505 ) add ὑπὲρ ὑμῶν (huper humōn, “for you”), the first hand of א also has ἀποθανόντος (apothanontos, “since he died”) instead of παθόντος (pathontos, “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (𝔓72 B C Ψ 0285 323 1739) and is strongly preferred.
104. 2 Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19–20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
105. 3 This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time …” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
106. 4 Grk “the Gentiles,” used here of those who are not God’s people.
107. 5 Grk “to accomplish the desire of the Gentiles.”
108. 6 Grk “having gone along,” referring to the readers’ behavior in time past.
109. 7 According to πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. , ). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
110. 8 The Greek words here all occur in the plural to describe their common practice in the past.
111. 9 Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
112. 10 Or “are surprised, are taken aback.” The same verb occurs in 4:12.
113. 11 Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
114. 12 Grk “give an account to.”
115. 13 Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
116. 14 Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
117. 15 In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7–8; 4:1–5, 12–19)?
118. 16 Grk “so that they may be judged … but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
119. 17 Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
120. 18 Grk “according to men.”
121. 19 Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
122. 20 Grk “according to God.”
123. 21 Grk “for prayers.”
124. 22 The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
125. 23 Or “constant.”
126. 24 The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21–22; 1 Cor 13:4–7).
127. 25 There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [philoxenoi]), but it continues the sense of command from v. 7.
128. 26 Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
129. 27 Grk “if anyone speaks—as God’s words.”
130. 28 Or “oracles.”
131. 29 Grk “if anyone serves—with strength …”
132. 30 Grk “is/are.”
133. 31 Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
134. 32 Grk “at the burning among you, occurring to you for testing.”
135. 33 Grk “in the revelation of his glory.”
136. 34 The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.
137. 35 Many , some of them important and early ([א] A P 33 81 323 945 1241 1739 bo), add καὶ δυνάμεως (kai dunameōs; “and of power”) here. The shorter reading is supported by 𝔓72 B K L Ψ 049 ). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.
138. 36 Grk “the Spirit of glory and of God.”
139. 37 A quotation taken from Isa 11:2.
140. 38 The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.
141. 39 The verb is implied by the context but not expressed; Grk “but if as a Christian.”
142. 40 These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed … let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.
143. 41 Grk “in this name.”
144. 42 Grk “to begin from the house.”
145. 43 Or “the end.”
146. 44 Grk “where will he appear.”
147. 45 The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17. A quotation from Prov 11:31 ().
148. 46 Grk “in doing good.”
149. 1 Grk “shepherd,” “tend,” “pastor.”
150. 2 A few important (א* B sa) lack ἐπισκοποῦντες (episkopountes, “exercising oversight”), but the participle enjoys otherwise good support (𝔓72 א2 A P Ψ 33 1739 𝔐 lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.
151. 3 Or “not under compulsion/coercion.”
152. 4 Grk “according to God.”
153. 5 Grk “not as lording it over … but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
154. 6 Grk “the ones allotted,” referring to those God has given over to their care.
155. 7 Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
156. 8 In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
157. 9 A quotation from Prov 3:34 (cf. Jas 4:6).
158. 10 Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
159. 11 Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
160. 12 Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance—thus, “cast.” See below for discussion. Casting. According to , “Although treated as an independent command in several modern translations (e.g., , , ), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinōthēte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
161. 13 Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
162. 14 This phrase may be an allusion to Ps 22:13.
163. 15 A few (B Ψ 0206vid ) lack the pronoun τινα (tina), while others have it. Those that have it either put the acute accent over the penult, making this an interrogative pronoun (“whom”; L P 322 323 614 630 945 1243 1739 2298 ), or leave off any accent, making this an indefinite pronoun (“someone”; 𝔐), or are too early to employ accents but nevertheless have the pronoun τινα (𝔓72 א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω (zēteō, “look, seek”) and καταπίνω (katapinō, “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the —both before and after the infinitive καταπιεῖν (katapiein, “to devour”). Further, other terms might be expected as well, such as ἔνα ἐξ ὑμῶν (hena ex humōn, “one of you”) or τινα ἐξ ὑμῶν (tina ex humōn, “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek ) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest , such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.
164. 16 Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
165. 17 Grk “knowing,” a participle that usually denotes a reason for the related action.
166. 18 Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”
167. 19 Grk “your brotherhood in the world,” referring to the Christian community worldwide.
168. 20 This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.
169. 21 Grk “the same things of sufferings.”
170. 22 A few important (א B 614 630 1505 ) lack “Jesus” after “Christ,” while the majority include the name (𝔓72 A P Ψ 33 1739 𝔐 latt). However, the inclusion is a natural and predictable expansion on the text. includes Ἰησοῦ (Iēsou, “Jesus”) in brackets, indicating doubts as to its authenticity.
171. 23 The pronoun “you” is not used explicitly but is clearly implied by the Greek.
172. 24 No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).