1 Peter 2

Translator Notes

1. The participle apothemenoi ('having put off, laid aside') uses the imagery of removing clothing — strip off these vices like a dirty garment. The list moves from internal disposition (malice) through deceptive behavior (deceit, hypocrisy) to interpersonal sins (envy, slander). The 'all...all...all' repetition (pasan...panta...pasas) emphasizes totality — no partial removal.

Translator Notes

1. The Greek logikon adolon gala ('pure rational/spiritual milk') is debated. Logikon can mean 'rational' (pertaining to logos/reason) or 'spiritual' (pertaining to the word/logos). The KJV's 'milk of the word' is interpretive. Given the context of verse 1:25 (the word proclaimed to them), the connection to logos is likely intentional, but we render 'spiritual' as the broader term that captures the metaphor without over-specifying.
2. The verb epipothēsate ('crave, long for intensely') describes the desperate hunger of a newborn — not casual interest but survival-level need.

Translator Notes

1. Peter quotes Psalm 34:8 (33:9 LXX), 'Taste and see that the LORD is good.' The Greek chrēstos ('good, kind, gracious') may contain a wordplay with Christos ('Christ') — in Greek pronunciation they would sound similar. The conditional 'if' (ei) is not expressing doubt but rather 'since you have tasted' — it assumes the experience is real.
2. [TCR Cross-Reference] References Psalm 34:8 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Translator Notes

1. The metaphor shifts from milk (v. 2) to stone (v. 4) — Christ is the 'living stone' (lithon zōnta), an apparent paradox since stones are the epitome of lifelessness. The double contrast — rejected by humans but chosen by God — sets up the extended stone theology of verses 6-8. The participial phrase proserchomenoi ('coming to, approaching') echoes the language of approaching God in worship at the temple.

Key Terms

Translator Notes

1. The believers are not merely compared to stones — they are living stones being assembled into a spiritual temple. The Greek oikodomisthe can be read as indicative ('you are being built') or imperative ('let yourselves be built'). The passive voice suggests God is the builder. The 'holy priesthood' (hierateuma hagion) draws directly on Exodus 19:6 (LXX), anticipating the full quotation in verse 9.
2. The 'spiritual sacrifices' (pneumatikas thysias) replace the animal sacrifices of the Jerusalem temple — the entire sacrificial system is reimagined around this new community.
3. [TCR Cross-Reference] This verse quotes Exodus 19:6 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. Peter quotes Isaiah 28:16 from the Septuagint. The original context is God establishing a foundation in Zion amid national crisis. Peter identifies this cornerstone with Christ. The Greek akrogōniaion ('cornerstone') could refer to either a foundation stone at the corner of a building or a capstone at the top — the architectural metaphor works either way, placing Christ as the defining structural element.
2. The strong negation ou mē ('never, by no means') with the subjunctive kataischynthē guarantees that trust in this stone will not result in shame — a double negative for emphatic assurance.
3. [TCR Cross-Reference] Quotes Isaiah 28:16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. Peter now quotes Psalm 118:22 (117:22 LXX), the stone rejected by builders that becomes the head of the corner. Jesus himself applied this psalm to his own rejection (Matthew 21:42, Mark 12:10, Luke 20:17). The Greek apistousin can mean either 'disbelieve' or 'disobey' — in biblical thought, unbelief and disobedience are inseparable.
2. The phrase kephalēn gōnias ('head of the corner') means the most important stone in the structure — the one that determines the alignment of everything else.
3. [TCR Cross-Reference] Draws on Psalms 118:22. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The third stone text is Isaiah 8:14, where God himself becomes a stone of stumbling for both houses of Israel. Peter completes the stone trilogy: Isaiah 28:16 (cornerstone), Psalm 118:22 (rejected stone), Isaiah 8:14 (stumbling stone). The same Christ is cornerstone to believers and stumbling-block to unbelievers.
2. The phrase eis ho kai etethēsan ('to which they were also appointed/destined') is theologically charged. It states that their stumbling was within God's purpose, though it does not explain the mechanism of that appointment. We render it plainly and let the tension stand.
3. [TCR Cross-Reference] References Isaiah 8:14 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
4. [TCR Cross-Reference] References Isaiah 28:16 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
5. [TCR Cross-Reference] References Psalm 118:22 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Key Terms

Translator Notes

1. This verse weaves together Exodus 19:5-6 ('a kingdom of priests and a holy nation'), Isaiah 43:20-21 ('my chosen people...the people I formed for myself that they might proclaim my praise'), and possibly Hosea 1-2 (the not-my-people who become my-people, developed in verse 10). The Greek basileion hierateuma ('royal priesthood') follows the Septuagint of Exodus 19:6 exactly.
2. The Greek aretas ('excellencies, virtues, mighty deeds') is broader than 'praises' (KJV) — it refers to God's praiseworthy acts and character, which the priestly people are called to announce to the world.
3. [TCR Cross-Reference] Echoes Exodus 19:6. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
4. [TCR Cross-Reference] Echoes Isaiah 43:20-21. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
5. [TCR Cross-Reference] Echoes Hosea 1-2. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. Peter echoes Hosea 2:23 and 1:6, 9 — the prophet's children named Lo-Ammi ('not my people') and Lo-Ruhamah ('not shown mercy') who were later renamed Ammi ('my people') and Ruhamah ('shown mercy'). Paul applies Hosea to Gentile inclusion in Romans 9:25-26. The 'once...now' structure emphasizes the radical transformation of status: those who had no covenant identity now possess the fullest covenant identity.
2. [TCR Cross-Reference] This verse quotes Hosea 2:23 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The Greek paroikous kai parepidēmous ('resident aliens and exiles') echoes the language of Genesis 23:4 (LXX), where Abraham describes himself as a 'sojourner and foreigner' in the land. Believers share Abraham's status — present in a place but not belonging to it.
2. The military metaphor strateuentai ('wage war, campaign against') portrays fleshly desires as an invading army besieging the soul. This is not abstract moral philosophy but vivid warfare imagery.
3. [TCR Cross-Reference] Quotes Genesis 23:4. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The Greek en hēmera episkopēs ('on the day of visitation') echoes Isaiah 10:3 (LXX) and Luke 19:44. 'Visitation' (episkopē) can be either judgment or mercy — the day when God comes to inspect and act. Peter may mean that the pagans' observation of Christian conduct will lead them to glorify God when he comes — whether at their own conversion or at the final judgment.
2. The word kakopoiōn ('evildoers') suggests that Christians in Asia Minor were being accused of criminal behavior — a pattern attested in Roman sources (cf. Pliny's correspondence with Trajan about Christians in Bithynia, c. 112 AD).
3. [TCR Cross-Reference] Draws on Isaiah 10:3. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The Greek pasē anthrōpinē ktisei is literally 'every human creation/institution' — not merely laws (as the KJV's 'ordinance' implies) but the structures and authorities that humans establish. The submission is motivated 'for the Lord's sake' (dia ton kyrion) — it is not intrinsic obedience to human power but obedience rendered to God through human structures.
2. The word basilei ('king') in context refers to the Roman emperor — likely Nero at the time of writing.

Translator Notes

1. The 'him' who sends governors could refer to the emperor (the immediate antecedent) or to God (the ultimate authority behind the human institution). Peter's phrasing allows both readings. The dual function of government — punishing evil and commending good — parallels Paul's discussion in Romans 13:1-7.

Translator Notes

1. The Greek phimoun ('to muzzle, to silence') is vivid — good conduct literally shuts the mouth of ignorant accusers. The same verb is used of muzzling an ox (1 Timothy 5:18) and of Jesus silencing the Sadducees (Matthew 22:34). The 'foolish people' (aphronōn anthrōpōn) are not malicious but ignorant — their slander stems from misunderstanding, which exemplary behavior can correct.

Translator Notes

1. The paradox is sharp: believers are simultaneously free (eleutheroi) and slaves of God (theou douloi). True freedom is not autonomy but willing service to God. The Greek epikalymma ('covering, cloak, pretext') warns against using Christian freedom as a disguise for malice — freedom is not license.

Translator Notes

1. Four terse imperatives in ascending relational intensity: general respect for all people, special love for fellow believers, reverent fear toward God, and appropriate honor toward the emperor. The structure is notable — God receives 'fear' (phobeisthe) while the emperor receives only 'honor' (timate). The distinction in verbs is deliberate: the emperor gets respect but not the reverence owed to God alone.

Translator Notes

1. The Greek oiketai refers specifically to household slaves — domestic workers who were the property of their masters — not employees or servants in a modern sense. The word despotais ('masters') is the root of English 'despot' and refers to the absolute authority of the slaveholder. Peter does not endorse the institution but addresses the reality his audience lives in.
2. The Greek skoliois ('crooked, perverse, harsh') is the KJV's 'froward' — an archaic term. We render it 'harsh' to capture the unjust, abusive nature of such masters.

Translator Notes

1. The Greek charis here means not 'thankworthy' (KJV) but 'grace, a thing of grace, commendable before God.' Enduring unjust suffering with an awareness of God is itself an act of grace — a participation in the grace of God. The phrase syneidēsin theou ('consciousness/awareness of God') means the sufferer endures not out of passivity but out of a God-directed conscience.

Translator Notes

1. The Greek kolaphizomenoi ('being struck with a fist, beaten') is graphic — this is physical abuse, not metaphorical hardship. Peter distinguishes between deserved punishment (suffering for wrongdoing) and undeserved suffering (suffering for doing right). Only the latter is charis ('grace') before God.
2. The word kleos ('credit, fame, glory') appears only here in the New Testament. It asks what reputation or honor one gains by enduring punishment that was deserved.

Translator Notes

1. The Greek hypogrammon ('example, pattern, model') originally referred to a writing template that students would trace — a master copy of letters that beginners followed stroke by stroke. Christ's suffering is the template for believers' response to unjust treatment. The phrase tois ichnesin autou ('in his footsteps') extends the tracing metaphor — believers walk in the exact tracks Christ laid down.

Translator Notes

1. Peter begins quoting Isaiah 53:9 (LXX), applying the Suffering Servant passage directly to Christ. The quotation extends through verse 25, making this the longest sustained use of Isaiah 53 in the New Testament epistles. The sinlessness of Christ is the foundation of his exemplary suffering — he suffered entirely without cause.
2. [TCR Cross-Reference] Draws on Isaiah 53:9. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The Greek antiloidorei ('reviled in return') has the prefix anti- ('against, in return'), emphasizing the refusal to retaliate in kind. The pattern is: provocation → no retaliation → entrusting to God. This is the specific example believers are to follow (v. 21). The phrase tō krinonti dikaiōs ('the one who judges justly') is God — Christ committed his case to the divine court rather than taking justice into his own hands.

Translator Notes

1. The Greek xylon ('tree, wood') rather than stauros ('cross') echoes Deuteronomy 21:23 ('cursed is anyone who hangs on a tree') and connects to Acts 5:30 and 10:39 where the same word is used for the cross. The word carries the overtone of the Deuteronomic curse.
2. The final clause quotes Isaiah 53:5 — 'by his wounds (mōlōpi, singular in Greek — one stripe, one wound) you were healed.' The shift from 'our sins' to 'you were healed' moves from the universal scope of Christ's atonement to the personal application to these specific believers.
3. The verb anēnenken ('bore, carried up') is sacrificial language — the same word used for offering a sacrifice on an altar. Christ carried sins up onto the cross as a priest carries an offering up onto the altar.
4. [TCR Cross-Reference] Echoes Isaiah 53:4-5. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
5. [TCR Cross-Reference] Echoes Deuteronomy 21:23. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Translator Notes

1. Peter concludes with Isaiah 53:6 ('all we like sheep have gone astray') but adds the positive resolution: the straying sheep have now returned to their shepherd. The dual title 'Shepherd and Overseer' (poimena kai episkopon) applies to Christ terms that Peter will later use for church leaders (5:2-4). The word episkopon ('overseer, guardian, bishop') carries the sense of watchful care — Christ keeps watch over their souls as a shepherd watches a flock.
2. The KJV's 'Bishop' reflects later ecclesiastical usage. We render episkopon as 'Overseer' to preserve the original pastoral meaning without importing institutional connotations.
3. [TCR Cross-Reference] This verse quotes Isaiah 53:6 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.