God revealed to these prophets is literally “to whom it was made known.” It is clear, however, from the context that “whom” refers to the prophets and it was God who made it known to them, and the Good News Translation has made all this information explicit (so also Die Bibel im heutigen Deutsch and Biblia Dios Habla Hoy). What the prophets learned is that what they were doing was not for themselves but for Christians in general, more particularly the readers of this letter. Their work was not for their own benefit, but for yours is literally “not for themselves but for you they were serving these things.” “Serving” has reference to what the prophets were doing, and this is rendered in various ways (for example, Die Bibel im heutigen Deutsch “they had not received any message for themselves”; Biblia Dios Habla Hoy “the subject in question was not for them…”; New English Bible “the matter they treated was not for their time…”; Barclay “their search was not for their own sakes”).

God revealed to these prophets may be expressed as “God showed these prophets” or even “God caused these prophets to realize” or “… to understand.”

A literal rendering of their work could be misleading because this is not a reference to physical labor but to the prophet’s occupation in prophesying. Hence their work may be better rendered in some instances as “what they were prophesying” or “what they were talking about.”

Not for their own benefit may be expressed as “not just to help them” or “not as something good for them.”

Peter then observes that all these things which the prophets spoke about, his readers have now heard from the messengers of the Good News, that is, those who have announced and proclaimed the Christian message of salvation through Jesus Christ. These too are empowered by the Holy Spirit sent from heaven, which in this context should be understood as synonymous with the Spirit of Christ in the previous verse. The addition of the phrase sent from heaven has reference to the Christian belief that the Spirit was sent by God to the Christian church after the resurrection of Jesus Christ, and therefore marks the messengers as Christian messengers, as contrasted to the prophets who were pre-Christian messengers.

It may be important to make somewhat more explicit the relationship between what the prophets foretold and what the messengers of the Good News were communicating, for example, “as they spoke about the events concerning which you have now heard from those messengers who announced the Good News.” In place of the clause which you have now heard from the messengers who announced the Good News it may be more satisfactory to employ “which the messengers who announced the Good News have told you about.”

In order that the meaning of the Good News may be perfectly clear, it may be important to indicate something of the content of the Good News. In fact, in some languages it is almost obligatory to do so. Therefore, one may speak of “the Good News about Jesus Christ.”

In some languages it may be necessary to restructure the expression by the power of the Holy Spirit sent from heaven as a qualifying sentence indicating how the messengers announced the Good News, for example, “the Holy Spirit who was sent from heaven made it possible for the messengers to announce the Good News.” The phrase by the power of simply indicates an enabling agent.

If the passive expression sent from heaven must be rendered in an active form, then one may say “whom God sent from heaven.”

Peter then adds that even the angels would like to gain insight into these things. Things refers to that which is proclaimed by the messengers of the Good News. Would like to understand is literally “desire to look into.” The Greek verb means “to peep” or “to peer into” or “to stoop or bend down to look.” (Other references of the same verb are Luke 24.12; John 20.5, 11; James 1.25.) Other ways of expressing this are “long to get a glimpse of” (Moffatt); “long to catch a glimpse of these things” (Jerusalem Bible); “would like to gain insight” (Die Bibel im heutigen Deutsch); “long to look” (New International Version). There are two possible ways to interpret this. One is to assume that the angels are ignorant of what the prophets are talking about, and would very much like to acquire some understanding of it; their ignorance is then contrasted with the knowledge of the Christians to whom this message is already made known. Another way is to put emphasis on the angels’ intense, perhaps envious, interest in God’s plan for his people. Either way, the message comes out clear that the angels are in some ways inferior to the Christian, and that what God is doing for his people is so great that even angels wonder in awe and amazement.

In rendering These are the things which it is important to avoid a term which would refer to objects. Obviously, the things in this context refer to events. In some languages there are rather generic expressions equivalent to “matters,” for example, “these are the matters which….” In other instances one may use an expression referring to “happenings.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

This is a quotation from Isaiah 53.9, with two variations: Peter has sin (Greek hamartia) where Isaiah had “violence” (Greek anomia); and “was found” (Revised Standard Version) is not found in the Hebrew text, but is in the Septuagint.

He committed no sin recalls 1.19 and accents not only Jesus’ complete innocence of the crimes he was accused of, but also his never having done wrong against God. The idea of Jesus’ sinlessness is also found in other books of the New Testament (for example, 2 Cor 5.21; John 8.46; 1 John 3.5; Heb 7.26). He committed no sin may be translated as “he never sinned” or “he never did anything that was wrong.”

For a lie, see 2.1. From his lips is literally “in his mouth,” indicating that what is being talked about is verbal activity. It is quite possible and acceptable to simply indicate this fact in the translation, without referring to either “mouth” or “lips,” for example, Barclay “No one ever heard him speak a twisted word”; Die Bibel im heutigen Deutsch “never did anyone hear a lie from him”; Biblia Dios Habla Hoy “nor did he deceive anyone.” No one ever heard a lie come from his lips may be succinctly rendered as “no one ever heard him lie,” but in some languages it might be expressed even more forcefully as “he never lied.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

Open your homes translates a Greek present participle (literally “being hospitable”) which has the imperative force. Hospitality was a very important trait in the ancient world and became doubly important for Christians for many reasons. For one thing, Christian missionaries had to travel from place to place and were usually dependent on the local Christian residents for their food and lodging. For another thing, Christians were often denied the support of pagan relatives and friends and so had to look to their fellow Christians for their basic needs. Furthermore, because of the absence of church buildings, the Christian homes were used for worship (compare Rom 16.5; 1 Cor 16.10; Col 4.15). While Peter may have had in mind the Christian missionary or itinerant preacher, perhaps he is referring primarily to the local situation, and this is indicated by his addition of the phrase “to one another.” This reference to the local situation also provides a natural transition to his discussion of church duties in the next two verses.

Open your homes to each other may be expressed as “receive each other as guests” or “welcome one another as guests in your homes.” It is possible that in such a rendering as “welcome one another” the implication would be simply visiting one another within the same Christian community. The implication of this expression seems to be somewhat wider, and therefore it may be better to translate Open your homes to each other as “welcome fellow Christians into your home.”

Practicing hospitality is often a demanding, irritating, and tiring task. So Peter adds that this should be done without complaining. The word for complaining includes the idea of murmuring, grumbling, or displeasure; the sense of the whole expression can be expressed also positively, for example, “with gladness” (Beare). Without complaining may require in some languages an expression of direct discourse, since the verb complaining implies some type of content, for example, “without saying, It is too much trouble” or “and not say, This is so difficult to do.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

As in so many instances, it may be necessary to render As the scripture says as “as one may read in the Scriptures” or “as one may read in a passage of Scripture.”

To enjoy life and to see good times (literally “good days”) refer primarily to life on earth in their Old Testament context; the verse is an invitation to anyone who wants to live long and happily. Here, however, these terms are understood in a Christian and eschatological way. Thus life is now understood as eternal life (verse 7) and good days as referring to the final salvation mentioned in 1.5. Despite this fact, it is perhaps best to stick as close as possible to its Old Testament context, since we are dealing here with an Old Testament quotation. Enjoy life is literally “love life,” with “love” used in the sense of “desiring to have,” “to enjoy” (compare Jerusalem Bible “have a happy life”). To see good times is literally “to see good days,” with “days” referring to an extended period of time, and “good” in the sense of “happy, prosperous” (Knox, New American Bible, Jerusalem Bible).

To enjoy life may be rendered as “to live happily” or even “to live and be happy.” In a sense to see good times is essentially equivalent to to enjoy life and may sometimes be rendered as “to experience what is good.”

The clause introduced by the indefinite pronoun Whoever may be rendered as a conditional in some languages, for example, “if anyone wants to enjoy life and wishes to see good times.”

Keep from speaking evil (literally “keep his tongue from evil”) and stop telling lies (literally “his lips from speaking deceit”) are parallel, both referring to malicious verbal activity (compare Die Bibel im heutigen Deutsch “must not speak evil … must stop telling lies”). “Evil” (Greek kakos) is speech which is malicious and bitter, resulting in the downgrading and shame of the person spoken of. Lies also includes deceitful and treacherous language (see further 2.1; 2.22).

Keep from speaking evil may be rendered as “keep from speaking bad about people,” and stop telling lies may simply be rendered as “stop lying” or “stop deceiving people with words.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

The term “elder” (church elders) is used frequently in the New Testament for church leaders (for example, Acts 11.30; 14.23; 1 Tim 5.17-19; Titus 1.5; 2 John 1; 3 John 1). The practice of calling church leaders “elders” was borrowed from Judaism, where the leaders, whether secular or religious, were designated by this title (compare Mark 7.3; 8.31; 11.27; 14.53; 15.1; etc.), because they would normally be chosen from the older members of the community. This element of age may also be reflected in the Christian usage of the term, but the primary component is that of leadership and not of age.

Though in a number of languages a term designating advanced age also suggests leadership, this is by no means always true, and therefore it is important to employ a term which will suggest responsible leadership. On the other hand, one must avoid a term for leadership which will mean simply “one who commands,” for this would suggest a kind of dictatorial control over the church rather than leadership resulting from unusual capacity. In some languages the closest equivalent of elder is “counselor.” This is particularly true in tribal societies where a chief is frequently surrounded by a small group of counselors who in a sense provide group leadership. In certain instances one must employ a rather descriptive phrase for elder, for example, “one who suggests what should be done” or “one who shows what should be done.”

It is to these church elders that Peter now makes his appeal (Revised Standard Version “exhort”; Jerusalem Bible “urge”; Knox “I have a charge to give”; Die Bibel im heutigen Deutsch “challenge”). In making this appeal he mentions three aspects about himself, probably in order to give credence to his right to address the church leaders. First of all, he calls himself “a fellow elder” (Revised Standard Version). In 1.1 Peter had introduced himself as an apostle; here he now designates himself as an elder, perhaps as a way of identifying himself with those whom he is about to address.

Rather than employing an embedded nonrestrictive clause such as who am an elder myself, it may be possible to employ two more or less coordinate clauses for the first sentence of verse 1, for example, “I myself am an elder and I appeal to the church elders among you.” The term appeal may be expressed in some languages in terms of urgency, for example, “I speak urgently to you” or “I speak with strong words.” On the other hand, appeal may be rendered in terms of the emotional background for such a statement, for example, “I speak to you with my heart exposed” or “I speak to you from my heart.”

Secondly, he is a witness of Christ’s sufferings. As in previous references, Christ’s sufferings refers primarily to his suffering and eventual death on the cross (compare 2.24; 3.18; 4.1). Witness may mean one of two things: (1) an eye-witness, that is, that Peter actually was there at the scene of the cross and saw Christ suffer and die (compare Phillips “one who actually saw Christ suffer”; Barclay “With my own eyes I saw Christ suffer”); and (2) one who bears witness, that is, one who tells about Christ’s sufferings, and acts out the implications of this suffering in his own life (compare Knox “I who bear witness of Christ’s sufferings”). A literal translation would be ambiguous but naturally leans to the first alternative. The Greek word itself (martus) is used with either sense, although it also came to describe someone who suffered and died because of his faith in Jesus Christ, which is what the English word “martyr” implies.

If one assumes the meaning of witness as “an eye-witness,” then one may translate I am a witness of Christ’s sufferings as “I saw how Christ suffered” or “when Christ was suffering, I was there watching.” If witness is to be understood in the sense of one who speaks of an experience, then one may translate I am a witness of Christ’s sufferings as “I am one who tells others of how Christ suffered.”

Thirdly, he will share in the glory that will be revealed. I will share is literally “a sharer” (Greek koinonos), and some interpreters take this to refer to a past experience of the author, particularly the transfiguration, in which he was one of the three disciples who were witnesses to the glorification of Christ (Mark 9.2-8 and parallels). The glory of Christ revealed in that experience will soon be fully revealed in his second coming. Others, however, interpret this as a present experience, that is, he, together with his readers, already has a part in the glory which will soon be fully made known (for example, Jerusalem Bible “with you I have a share in the glory…”; Knox “I who have my part in that glory…”). Still others, like the Good News Translation, take this to refer to a future hope (also Phillips, Barclay). In view of the eschatological tone of the letter, and particularly of 4.13, this last alternative seems to be the more legitimate one.

In some languages there are difficulties involved in the proper selection of a term to translate share, since in some instances a term frequently translated as “share” may suggest “forcibly appropriating one’s legitimate part of something” or “getting what is coming to someone” with special emphasis upon the aggressiveness of the agent who insists upon having his share. Obviously this is not the implication of the statement I will share in the glory that will be revealed. Therefore, it may be necessary to employ an expression which means essentially “I will be given a part of the glory that will be revealed” or “the glory that will be revealed will come to me also.”

A more important problem is what the glory that will be revealed refers to. There are at least two possibilities: (1) This has reference to Christ’s glory, which will soon be fully made known in his second coming. The thought expressed here would then be the same as the thought expressed in 4.13; to share in Christ’s glory is to share in his power, greatness, and to have a part in the honor which is bestowed to him when he comes again (compare Matt 19.27-29; 1 Thes 4.14 and following). (2) This has reference to the state of the believers when the end finally comes. In contrast to their present state of experiencing shame, persecution, and sufferings of various kinds, when Christ comes again, they will experience glory, that is, a state of perfect blessedness.

It may be important in rendering the glory that will be revealed to indicate that this is specifically a matter of Christ’s greatness, for example, “the greatness of Christ that will be revealed.”

That will be revealed accents the shortness of time left; a more accurate translation would be “that is about to be revealed.” The agent of revelation is perhaps Christ, although it is possible to translate the expression as an impersonal passive, for example, Die Bibel im heutigen Deutsch “which will soon become visible” (compare Barclay “which is destined to flash upon the world”).

The passive expression the glory that will be revealed may be made active, with God as an agent and people as those who will see the glory, for example, “the glory that God will cause people to see” or “the greatness of Christ that God will show to all people.”

The verb appeal at the beginning of verse 1 is reintroduced at the end of verse 1 in the Good News Translation as a means of relating verse 1 to the content of verses 2 and 3. I appeal to you may therefore be rendered as “I ask you urgently” or “I urge you to.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

This verse further describes the recipients of the letter in three ways: (1) They are chosen according to the purpose of God the Father, (2) they were made a holy people by his Spirit, and (3) they were chosen to obey Jesus Christ and be purified by his blood. It can be seen very clearly that this is, in trinitarian language, Father, Son, and Holy Spirit, although the traditional order is not followed. If the letter can be regarded as primarily a baptismal sermon (see Introduction), then the presence of the Trinity right at the beginning would be most appropriate.

According to the purpose of God the Father is literally “according to the foreknowledge of God the Father.” “Foreknowledge” is a difficult word to interpret. It can mean simply “to know beforehand,” in which case all that Peter is saying is that God knew all along that he would choose them, and when the right time came, he did just that. However, many interpreters understand the word to include God’s intention and purpose, and this is reflected in Good News Translation and some other translations (New English Bible [New English Bible], Jerusalem Bible [Jerusalem Bible]). A further element which is included in the word is “foreordaining.” What God knows beforehand he makes sure will happen; otherwise, his knowledge is limited. Accordingly, this is also reflected in some translations, for example, Phillips (Phillips) “knew and chose long ago…”; Revised Standard Version “chosen and destined by God the Father”; Moffatt (Moffatt) “whom God the Father has predestined and chosen.”

There are, of course, many problems that arise out of this one word. However, it must be remembered that Peter was speaking as a devout Jew and was probably not aware of all the theological, metaphysical, and logical problems that would arise out of his letter. The passive construction You were chosen according to the purpose of God the Father must be made active in a number of languages, and God the Father must be clearly indicated as the agent of the choosing. One can, for example, restructure the first part of verse 2 as “God the Father chose you according to his own purpose.” The term purpose may be expressed in some instances as “that is what he wanted to accomplish.”

The term chosen should reflect what has already been employed in verse 1 in speaking of God’s chosen people. There is the danger, however, in a term such as chosen to suggest “selecting” in a negative sense, since in some instances a term for “selecting” may suggest selecting what is bad from what is good, that is to say, to pick out the bad in order to dispose of it.

If one wishes to render the term purpose as meaning “destined” or “predestined,” it is possible to employ a phrase such as “arranged ahead of time what would happen to.”

The expression were made a holy people by his Spirit is literally “in [or “by”] sanctification of the Spirit.” Spirit refers to the Holy Spirit. “Sanctification” may refer to the act and process of being made holy, with “holy” interpreted morally. This is reflected in some translations, for example Barclay (Barclay) “who are travelling on the road to holiness in the power of the Spirit.” On the other hand, “sanctification” may refer to a process by which a person is made a part of God’s own people, and it is the Spirit who does this. This seems to be what is favored by the Good News Translation, with “holy” understood not primarily as an ethical term, but in a strictly religious sense: it is the very fact of a person’s being set apart that makes him holy.

As in the case of the passive expression You were chosen according to the purpose of God the Father, it may also be necessary to change from passive to active the phrase were made a holy people by his Spirit, for example, “God’s Spirit made you a holy people.” On the other hand, if holy is to be understood in the sense of a particular relationship to God, then one may translate were made a holy people by his Spirit as “God’s Spirit made you his people” or “… caused you to become the people of God.”

Some translators have wanted to always employ “Holy Spirit” in rendering “Spirit” (when the reference is to the Holy Spirit). This does, however, imply certain complications in some instances. For example, if one says “God’s Holy Spirit made you his people,” the question might be raised as to whether God had an “evil Spirit” as well as a “good Spirit” or “Holy Spirit.” Even more fundamental problems, however, are involved in the choice of a word for Spirit in speaking of the “Holy Spirit,” since some terms for “spirit” may only suggest that aspect of personality which lives on after death, that is to say, a kind of disembodied spirit, and such a term is normally unacceptable in speaking of God’s Spirit. One should also avoid a term for “Spirit” which would suggest a kind of “familiar spirit” which God might send out on various tasks as a kind of spiritual errand boy. Basically, a term for God’s Spirit should be one which suggests the non-physical power or aspect of personality which can think, will, and perform actions. Such a spirit should be the non-physical aspect of personality. One should not, however, expect to find in a word for “spirit” all the theological implications of a trinitarian view. Such theologically derived doctrines as the Trinity come from the broader understanding of Scripture and the interpretation of such a doctrine cannot be readily forced into the meaning of any single term or phrase.

What is the relationship between the act of the Spirit with that of the Father? First of all, the “sanctification” of the believers can be understood as the purpose of being chosen by God (for example, Phillips, Knox, Jerusalem Bible). Secondly, however, “sanctification” and “chosen-ness” can be understood as belonging to a process: people are chosen, and now they are made holy (for example, Good News Translation, New English Bible, New American Bible [New American Bible], Barclay). Finally, sanctification can be understood as the instrument of the call (for example, Moffatt “predestined and chosen, by the consecration of the Spirit…”). The weight of scholarly opinion seems to favor the second of these alternatives.

The phrase to obey Jesus Christ and be purified by his blood is related to what precedes in various ways. Some understand this as a result of election. Others understand it as a result of their being sanctified (as probably New American Bible “consecrated by the Spirit to a life of obedience to Jesus Christ and purification with his blood”). Still others understand it as the purpose of being chosen by God and of being made a holy people (as in Good News Translation, Phillips “that they might obey Jesus Christ…”; also Moffatt and Knox). A fourth possible position is to understand it as simply the third in a trilogy, without defining its relation to what precedes. The key to a proper interpretation is how to understand the Greek preposition which introduces the phrase (literally “into”), which in some cases denotes purpose, and in other cases result. If one wishes to indicate clearly the purpose involved in the phrase to obey Jesus Christ and be purified by his blood, it is possible to translate “in order that you may obey Jesus Christ and be purified by his blood.” Result may be expressed as “as a result you will obey Jesus Christ and be purified by his blood” or “this will cause you to obey Jesus Christ and be purified by his blood.”

There is normally no difficulty in rendering the expression “obey Jesus Christ,” since “obeying a person” is a common expression in almost any language. However, sometimes a term which also means “hear” carries the meaning of “obey,” for example, “you will hear Jesus Christ.” On the other hand, obedience may be spelled out in rather specific terms, “do what Jesus Christ has told you to do” or “conform yourself to Jesus Christ’s commands.”

Be purified by his blood (literally “sprinkling of the blood of Jesus Christ”) is, of course, metaphorical speech. There are many possible Old Testament passages which can be the background for this statement, but the most probable is Exodus 24.1-11, where the covenant sacrifice is described. In this ceremony, the blood sprinkled on the altar symbolizes the people’s obedience to God, and the blood sprinkled on the people symbolizes the people sharing in the blessings of the sacrifice, primarily, entering into the covenant relationship. Cleansing, purification, and forgiveness were not formerly parts of the understanding of the sacrifice, but were soon associated with it, and this kind of association is reflected in various parts of the New Testament.

Blood here refers to Jesus’ death on the cross. To be purified by Jesus’ blood is to share in the blessings and benefits arising out of Jesus’ death, and these benefits may be forgiveness, purification, or simply a new relationship with God, realized primarily in the church. All of this is possible, especially as one remembers that the metaphor is related to the sacrament of baptism, which symbolizes not only forgiveness, but also initiation into the Christian fellowship.

Most translations have kept the metaphor, the one exception being Barclay “share in the new relationship with God which God [Jesus?] made possible by his sacrificial death.”

Be purified by his blood may be rendered as “his sacrificial death will cause you to become pure” or “by his sacrificial death he will cause you to become pure.” Sometimes the means expressed in the phrase by his blood or “by his sacrificial death” must be expressed as a causative, for example, “because he died, he will cause you to become pure.”

A term rendering “pure” should not be applicable merely to some physical substance, but should suggest a moral and/or spiritual state. Sometimes, however, this can only be expressed in terms of “forgiveness,” for example, “will cause you to be forgiven” or “to cause you not to have guilt.”

After addressing his readers in a very theological manner, Peter now greets them with the traditional Christian greeting. Grace reflects an expression commonly used among Greek speakers, and it refers to God’s undeserved love. Peace, on the other hand, reflects an expression used among Jewish people, and it denotes total health, total well-being, in other words, the sum total of what God bestows on people in order for them to enjoy life in all its abundance. Both of these words are now combined together in a Christian greeting, which, judging by its presence in other letters as well, seems to have been the traditional and popular greeting among Christians. It is very tempting to take these words in their full theological meaning and impact; one must remember, however, that these are part of a greeting formula, and therefore must be translated according to their function within the formula.

The type of third person request for blessing as in the clause May grace and peace be yours in full measure must be expressed in a number of languages by introducing the agent and also by preposing an expression of prayer or request, for example, “I pray that God may give you grace and peace in abundance” or “… a great deal of grace and peace.”

Since in a number of languages grace is most closely related to a term for “love,” one may translate May grace … be yours as “may God show his love to you.”

Peace may be expressed in some instances as “well being,” and therefore May grace and peace be yours could be expressed as “may God show his love and cause you to have happiness” or “… to enjoy life.”

Be yours in full measure is literally “be multiplied to you,” and is a distinctive feature of Jewish prayers (compare Dan 4.1; 6.25). It conveys the hope that the readers will receive “grace and peace” continually and that their lives are therefore blest and made more pleasant as a result (compare New American Bible “be yours in abundance”; Jerusalem Bible “be with you more and more”).

In many of Paul’s letters, the source of “grace and peace” is usually indicated (God, Christ, or both). There is no explicit source here, but the implicit source is most probably God.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

As already mentioned, verses 11 and 12 serve as an introduction to Peter’s advice on how Christians should act towards their non-Christian neighbors. Verse 11 starts off with “Beloved” (Good News Translation my friends), a term of address which is frequently used by New Testament writers for their readers (compare 4.12; Rom 1.7; 1 Cor 10.14; etc.). Since it is based on the Greek word for “love” (agape), some see in the term an expression of the writer’s intimate endearment to his readers (for example, Phillips “as those whom I love”). It is best, however, to take it simply as a form of address, and its use here signals the beginning of a new section in the letter.

The phrase my friends may in many instances be best placed at the beginning of this paragraph as an expression of direct address, for example, “My friends, I appeal to you.”

I appeal to you (literally “beseech”) is frequently used to introduce ethical teaching. I appeal to you may be rendered as “I ask you strongly” or figuratively as “I ask you with my heart exposed” or “I speak to you with strong words.”

Strangers and refugees recalls 1.1 and 1.17. Some see a distinction of meaning between the two terms, with strangers denoting peoples living in another country, and refugees referring to people who visit another country for a brief stay (compare Phillips “strangers and temporary residents”; Revised Standard Version “aliens and exiles”). Others do not delineate the difference between the two terms, but take them as expressing one meaning (for example, New English Bible “aliens in a foreign land”). Taken together, these terms may signify one of three things: (1) that the readers are residing in countries other than their country of citizenship; (2) that they are living among non-Christians and are strangers to the pagan world; or (3) that they are strangers in this world, since their real citizenship is in heaven. Many translations retain the ambiguity by rendering the terms without descriptions; others who make adjustments seem to lean towards the third of these alternatives (for example, Good News Translation, Die Bibel im heutigen Deutsch, Barclay “exiles of eternity and strangers in this world”). The eschatological tone of the letter favors this alternative, but the actual situation of the readers favors the first and the second (compare New English Bible “aliens in a foreign land”; Biblia Dios Habla Hoy “strangers who live outside their country”).

It may be extremely difficult to address persons directly as strangers and refugees. A more satisfactory equivalent may be “you who live as strangers and refugees in this world” or “you who live as strangers and without any permanent homes in this world.”

At any rate, the fact of their being strangers now becomes a basis for an appeal to them not to withdraw from the world, but to be involved in it in terms of proper behavior. The appeal contains both a negative and a positive aspect. Negatively, they are not to give in to bodily passions. Do not give in is literally “abstain,” with the idea not only of refraining from indulging in something, but of not allowing it to dominate one’s life. Bodily passions is literally “desires of the flesh.” “Flesh” may be interpreted in several ways. (1) In the light of 1.24 (compare 3.18; 4.1, 6), it could be taken as denoting the physical nature of a person, without necessarily including the idea that such nature is bad (compare Knox “natural appetites”). (2) It could also represent that part of a person which wars against God and does not submit to him (compare Phillips “lower nature”). “Flesh” then would be in opposition to “soul,” or the higher spiritual nature of a person. (3) Or it could refer to the person himself, left without the help of God, and with all his tendency to sin and to revolt against God (for example, Barclay “sinful human nature”; Biblia Dios Habla Hoy “human desires”; Die Bibel im heutigen Deutsch “your desires”). All three are possible, although the first may be preferable, since it agrees with the way the writer uses “flesh” in other parts of the letter.

The interpretation of “desires” depends on how one understands “flesh.” If “flesh” is a morally neutral term, then it follows that “desires” should also be interpreted as morally neutral. If, however, “flesh” is used in an ethical sense (as the second alternative would suggest), then “desires” should also be so interpreted.

If the phrase bodily passions is to be understood in a more neutral sense, one may sometimes translate the phrase as “desires which we have in our bodies” or “desires which our bodies possess” or “desires which are felt in our bodies.” If the phrase bodily passions is to be understood in a negative sense, then one may translate “the bad desires which we experience in our bodies” or “… which our bodies have”

Similar difficulties arise in the interpretation of “soul.” (1) It could be taken to mean the person himself (in the light of 1.9). Taking “flesh” in the sense of “physical nature,” the meaning then would be that if bodily appetites dominate a person, they are a detriment to himself and to his life as a child of God. (2) On the other hand, “soul” could refer to that part of a person which submits to God, as against his lower nature (compare Die Bibel im heutigen Deutsch “your inner lives”). The first is to be preferred, since it agrees with the usage of “soul” elsewhere in the letter.

The expression which are always at war is a very strong figure of speech, and in many instances can only be represented as “which are always against” or “which are always opposed to.” In this context the soul may be rendered as “our better self” or even “our true self.” On the other hand, in some languages the closest equivalent is a term which is used for “spirit,” that is to say, that part of a person which can relate directly to God’s Spirit, and the opposition between the physical nature of man and the spiritual nature of man is brought into effective contrast.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The First Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .