For God wants you is literally “For thus is the will of God.” The Greek construction is ambiguous, with “thus” referring either back to verse 13 or forward to the rest of verse 15. Taking the former sense, the writer is saying that it is God’s will for them to submit to government authorities. “By doing right” (Revised Standard Version) in verse 15 would then be a further description of their submission. Some scholars take this position and at least one translation makes this explicit (for example, New American Bible “Such obedience is the will of God. You must silence the ignorant talk of foolish men by your good behavior”).

Taking the latter sense, “the will of God” may refer either to the act of silencing the ignorant talk of foolish men (Good News Translation, Knox, Moffatt, Phillips, New English Bible, Revised Standard Version, Die Bibel im heutigen Deutsch) or to their “doing right” (Jerusalem Bible “God wants you to be good citizens, so as to silence what fools are saying in their ignorance”; Biblia Dios Habla Hoy “God wants you to do good to quiet the ignorant and stupid”).

To silence is literally “to muzzle,” but it is used figuratively here to describe the act of making people quiet (compare Mark 4.39; Matt 22.34). Ignorant talk is literally “ignorance,” but since it is used here with to silence, it clearly refers not to the state of ignorance, but to uninformed or ill-informed talk (compare Phillips “ill-informed criticisms”; Barclay “ignorant accusations”; Moffatt “ignorant charges”; Knox “ignorant chatter”; Die Bibel im heutigen Deutsch “stupid gossip”). The Greek word for “ignorance” suggests not simply lack of information, but a lack of desire to get correct information, and an unwillingness to accept the truth.

Foolish people translates a Greek term which is often used in the Old Testament, particularly Psalms and Proverbs, to describe those who oppose God and are enemies of whatever is right and true. These foolish people are the heathen referred to in verse 12, and not the government officials in verses 13-14.

The expression God wants you to silence the ignorant talk of foolish people seems to be relatively simple in its semantic structure, but in reality it is rather complex. In many languages it is impossible to “silence talk.” Furthermore, it may be impossible to speak of ignorant talk, for it is only people who are ignorant and not talk. If “to silence” is to be translated as a causative, for example, “to cause to be silent,” then this must be related to foolish people, but in reality what is desired is not that people will be caused to stop talking, but that the good things which the believers do will provide no basis whatsoever for such ignorant talk. Verse 15 may be recast as “for God wants you to cause those foolish people to stop talking against you in their ignorant way, and you are to do this by the good deeds which you perform.”

For the good things you do, see comments on verse 12. Although two different Greek words are used, the same meaning is clearly intended.

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 pronouns in this verse are in the third person singular (compare New English Bible “his days”; Jerusalem Bible, Biblia Dios Habla Hoy, Barclay “a man”). But since it is quite certain that the writer is referring here to Christians, or more specifically his own readers, then rendering the third person singular pronoun as second person plural makes this clear (for example, Good News Translation, New American Bible, Phillips).

This verse in the Greek is not an independent sentence, but a dependent clause, connected with the previous verse by a Greek expression of purpose or result (literally “so that” or “in order that”). This verse may therefore be taken either as expressing the result of “ceasing from sin,” an interpretation which seems to be primary in Good News Translation, Die Bibel im heutigen Deutsch, Revised Standard Version, New English Bible, Biblia Dios Habla Hoy, or as the purpose of “arm yourselves.” Taking this latter sense, what the verse is saying is that Christians should be ready to suffer in order that they may live according to God’s will, not according to human desires (compare Barclay “The object of such suffering is to enable a man to live the rest of his earthly life in obedience, not to human passions, but to God’s will”; King James Version, Revised Version “Arm yourselves with the same mind, that ye no longer should live…”).

From now on may be expressed as “from this day” or “beginning now.”

The conjunction then is best interpreted as result and may be equivalent to “therefore” or “as a result of this.”

Controlled by God’s will (literally “in the will of God”) and human desires (literally “desires of men”) once again express an antithesis which is quite prominent in the letter, that is, the contrast between the condition of people before they become Christian and afterwards (compare 1.14, 18; 2.1, 9, 10, 24, 25). Before they became Christian, they are controlled by human desires, an expression which may be neutral, but is here used negatively (compare 1.14 and 2.11); after conversion, they are controlled by God’s will. Some interpreters see a significance in the singular form of God’s will and the plural form of human desires, in that Christians experience an integration and unity in their lives, which is not true for non-Christians, who are attracted by different loyalties.

You must live … controlled by God’s will may be restructured as “you must let yourselves by controlled by God’s will” or “you must let God control your lives” or “you must live your lives in accordance with what God wants for you.”

And not by human desires may be expressed as “and not by what you yourselves want” or “and not by what your hearts desire.”

The rest of your earthly lives is literally “remaining time in the flesh.” “In the flesh” has a different usage here from that in verse 1, referring primarily to human life on earth. Implied in the statement is the idea that life on earth may not be all that long, since the end of the world is expected any moment, a thought which prevails throughout the whole letter (compare 1.5, 7; 4.7).

You must live the rest of your earthly lives may be expressed as “you must live the remaining days of your life on earth” or “as long as you live here on earth, you must….”

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 quotation is taken from the book of Leviticus, where it appears several times (Lev 11.44; 19.2; 20.7). In its original context, it referred to the Jews; here the quotation is made to refer to Christians, which is a further example of Peter’s contention that the Christians are God’s new people, and that the Christian Church is the new Israel.

The scripture says is literally “it is written,” which is the typical New Testament way of introducing Old Testament quotations. Be holy is future in the Greek (compare Revised Standard Version). The future tense is commonly used in the Bible for commands (for example, the Ten Commandments), and the Good News Translation has translated the future tense as an imperative, in order to conform to that of a command in modern day English (compare Phillips “you must be holy”; Die Bibel im heutigen Deutsch “you should also be holy”).

Be holy because I am holy may be rendered as “be separate from what is evil just as I am separate from what is evil.”

It is customary in a number of English translations of the Scriptures to use a capital “S” in speaking of the Scriptures as a whole, that is to say, the Scriptures as a book or document. When, however, one refers to a particular passage of scripture, then normally a lower case “s” is employed. Instead, however, of saying The scripture says, it may be necessary to render the expression as “as one may read in a passage of scripture” since in a number of languages one cannot say “the writings say”; one can only “read in the writings.”

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 .

In order to communicate effectively the contrast indicated by Rather, it may be necessary to refer back to the content of verse 12, for example, “do not be surprised, but be glad” or “instead of being bewildered, be glad.”

Instead of being alarmed, bewildered or surprised, the Christians should be glad when they suffer, because they in effect share in Christ’s own suffering. This idea of joy in the midst of sadness is already found in 1.6. Christ’s sufferings as an example for the Christian to follow is mentioned in 2.21 and following, and 3.18 and following; what is new here is the idea that in suffering, Christians are in effect sharing in the sufferings of Christ. But what does sharing in Christ’s sufferings mean? (1) Christians are suffering in the same way that Christ had suffered (compare Die Bibel im heutigen Deutsch “You receive part of what Christ had to suffer by your own suffering”; Moffatt “you are sharing what Christ suffered”); this would be a further statement of the imitatio Christi found in previous passages. (2) Sharing in Christ’s sufferings refers to the rite of baptism, in which the Christian symbolically experiences a death and a resurrection similar to Christ’s, and any suffering after baptism is suffering shared with Christ, since the Christian has already become part of the church, which is Christ’s mystical body. (3) The sufferings referred to here are part of what the early church understood as “messianic woes” before the end of the world. In view of the eschatological tone of the letter, and the reference to Christ’s glory being revealed in this verse, this interpretation has some merit. Furthermore, it is noted that Christ is literally “the Christ” or “the Messiah” and the use of the article before “Christ” is probably conditioned by the meaning of “suffering” which the writer had in mind. Although this third alternative is quite attractive, no modern translation, as far as one can ascertain, has opted for it. Therefore, in view of the theme of imitatio Christi which dominates some part of the letter, the first of these alternatives seems to be the most logical and offers the least difficulties in translation.

A strictly literal translation of you are sharing Christ’s sufferings may be misunderstood in a sense that “you are sharing in the result of Christ’s sufferings.” Another misinterpretation may result from understanding the expression as meaning that the Christian shares in the atoning work of Christ. It may therefore be better to avoid a term meaning “share” and to simply say “you are suffering in a way similar to the manner in which Christ suffered.”

That is literally “to the degree that” (compare Revised Standard Version “in so far as”; New American Bible “in the measure that”).

So that expresses the purpose of the Christian’s gladness in the face of persecution. You may be full of joy is literally “you may also rejoice and be glad,” an expression which is also found in Matthew 5.12. The expression refers to superlative joy; if the Christians are now glad because of their sufferings, then they will be much more glad afterwards (compare Die Bibel im heutigen Deutsch “you will rejoice all the more”; Phillips “you will be filled with the most tremendous joy”; Jerusalem Bible “you will enjoy a much greater gladness”). In a number of languages it is quite impossible to speak of being “full of joy.” One can of course “be very joyous” or “be extremely happy” or “be even more happy,” but “to be full of an emotion” is a relatively rare way of speaking.

All of this will happen when his glory is revealed (literally “in the revelation of his glory”). This has reference, of course, to the second coming. Glory is a very difficult word to translate, since it has so many possible meanings in the New Testament; here it seems best to take it as referring to Christ himself and to his coming with power and greatness; when his glory is revealed may then be restated as “when he comes (again) with power and greatness.” It is very interesting to note that most translations referred to in the writing of this Handbook translate glory literally at this point, probably because of the difficulties involved in restructuring it.

Since glory must be rendered in a number of languages in terms of the wonderful character of something or someone, it may be possible to translate when his glory is revealed as “when people see how wonderful he is” or even “… how great he is.”

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 .

Come to the Lord is literally “coming to him” with “him” clearly referring back to the Lord in 2.3, a fact which the Good News Translation has made explicit. The Greek word for “coming” (proserchomai) is used generally of a person’s approach to God and specifically of a priest’s approach to the altar of sacrifice. Other ways of translating the word are “draw near” (Knox); “set yourselves close” (Jerusalem Bible); “come close” (Biblia Dios Habla Hoy). Since “coming” is a present participle in the Greek, some scholars take it as indicative, with the main idea that the Christian does not come only once to Christ, but keeps coming to him. Most translations, however, take it as imperative.

There is a change of metaphor here from the previous passage: from nourishment (milk) to that of a building. The Lord is described here as the living stone. Previously, Peter had used the adjective living with hope (1.3), and with word (1.23). Here, the adjective may be understood either as a reference to the resurrection, that is, that Christ is the risen Lord, or as “life-giving,” that is, that Christ is able to give life to those who trust in him. Some scholars see in living stone a reference to the altar of sacrifice, but even though this may be a valid assertion, it just does not seem possible to make it explicit in translation.

The figurative expression the living stone as a descriptive title for the Lord involves a number of semantic difficulties in some languages, particularly since stones are not regarded as animate. Furthermore, it seems strange to speak of the Lord as being a stone. The relationship can be made somewhat more explicit in some instances by translating “the Lord who is like a stone which is alive.” Even in this form the figurative expression inevitably stretches one’s semantic categories.

Rejected … as worthless but chosen … as valuable is a reference to Psalm 118.22, which is quoted fully in verse 7. In its Old Testament context, “stone” refers either to the temple or Mount Zion. Mount Zion itself could refer to many things: (1) A hill outside Jerusalem, upon which “David’s City” was built; (2) the hill upon which the temple was built; (3) the city of Jerusalem; and (4) the people of Jerusalem, and in an extended sense, the people of Israel. If taken in this fourth sense, then “builders” would logically refer to the rulers of the nations around Israel who did their best to defeat and destroy her. This verse very early in the Christian tradition came to be understood as a prophecy regarding Christ’s suffering and subsequent exaltation; the Gospel writers even record that Jesus himself used it in this way (compare Mark 12.10; Matt 21.42; Luke 20.17). The change of “builders” in the quotation to “man” (verse 4) may have the purpose of signifying that it is not only the Jewish leaders, or the Jewish people who have rejected Christ, but mankind in general, that is, people who do not believe the gospel which is proclaimed to them.

The word for stone (lithos) here and in verse 5 refers not to a rock or boulder, but to a stone which is already prepared to be used in the building itself. It should not be confused with the cornerstone in verse 6 (Greek akrogonaion).

Rejected and chosen represent the contrast between the attitude of people and that of God towards the living stone. The Good News Translation has made this antithesis clear by its rendering: rejected by man as worthless, but chosen by God as valuable (compare Die Bibel im heutigen Deutsch “whom men have thrown away as useless, but for God he is the most valuable stone”). The word for chosen is already used of the readers in 1.2 (compare 2.9 below). The last part of the verse is literally “chosen (and) precious”; however, it is clear that “chosen” describes an act of God, and “precious” his attitude towards the stone, and the Good News Translation has restructured the expression to make this meaning clear (compare Jerusalem Bible “chosen by God and precious to him”; Biblia Dios Habla Hoy “a selected stone of much value”).

Rejected may be rendered either in terms of some physical act, for example, “throw away,” or as a mental act, for example, “people decided it was worthless” or “… had no value.” Conversely, the passive expression chosen by God as valuable may be rendered as “God selected it as being valuable” or “God decided that it was a valuable stone.”

The whole verse, then, uses a metaphor based on Isaiah 28.16 and Psalm 118.22. It is used here to describe the rejection of Christ initially by the Jews in crucifying him. It also describes all others who rejected the message about him. In addition, it expresses Christ’s subsequent vindication and exaltation by God, who raised him from death and gave him praise and honor.

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 .

But even if you should suffer is in the optative mode, which is rarely used in this letter (used also in verse 17) and in other literature of that time. There are three possible interpretations arising out of this rare grammatical construction. (1) Peter may be saying that it is possible, although unlikely, that the Christians will suffer for doing what is right. Against this interpretation is the fact that he has already mentioned more than once that his readers are indeed suffering (compare 2.12; 2.19), and the implication then is that they are suffering because of doing wrong. (2) The use of the optative mode can be explained as a tactful way by which Peter addresses his readers with regard to suffering. (3) Perhaps Peter was anticipating that what he said in verse 13 could be misunderstood as exempting Christians from any kind of suffering, and he immediately adds that suffering is indeed a possibility, and suffering for doing right is something that Christians should count as a privilege. This third alternative is attractive in that it fits the context much better than the other two.

As in other contexts if you should suffer may be rendered as “if others should cause you to suffer” or “if others should harm you.”

For doing what is right is literally “because of righteousness” (compare Matt 5.10). For “righteousness,” see 2.24. Here as there, it is synonymous with “doing good” or “doing what a Christian should do” (compare Die Bibel im heutigen Deutsch “doing what God wants”; Biblia Dios Habla Hoy “your straight life”).

The phrase for doing what is right may be effectively translated in a number of languages by introducing it as a clause of cause, for example, “because you do what is right” or “because you do what you should” or “… what God wants you to do.”

How happy you are is literally “you are blessed.” “Blessed” (Greek makarios) is the same word used in the Beatitudes (Matt 5.3 and following) and is used to describe the benefits bestowed by someone (usually a higher power) to another; these benefits include prosperity, good fortune, and happiness. (See further Newman, “Some translational notes on the Beatitudes,” TBT 26, page 112.) Most translations render the word “happy”; some others have “you will count it a blessing” (Jerusalem Bible); “that is a privilege” (Phillips).

Rather than the exclamation how happy you are!, some languages employ a positive statement with some type of intensive element, for example, “you are indeed happy” or “you are surely fortunate.”

Do not be afraid of anyone is literally “do not be afraid of them” (Revised Standard Version; compare Jerusalem Bible, Phillips, Barclay, Moffatt, Knox), which is a quotation from Isaiah 8.12. It is interesting to note here that the quotation agrees with the Hebrew text against the Septuagint (the Hebrew has “them” referring to the people, whereas the Septuagint has “him” perhaps referring to the king of Assyria). Since Peter usually quotes from the Septuagint, he may have made the change in order to suit his purpose; but it is also possible that he was using a text with “them” in it. At any rate, “them” may refer specifically to those who were creating all kinds of difficulties for the Christians, or in a general sense to anyone (compare Biblia Dios Habla Hoy, New American Bible). Some take “them” as impersonal referring to evil, terror, threats (Phillips, Knox, Barclay), but the personal interpretation is preferred as more fitting to the context.

Rather than translating anyone as a reference to an indefinite person or persons, one may be justified in making the reference somewhat more specific in view of the context, for example, “do not be afraid of those who may harm you” or “… cause you to suffer.”

Do not worry is literally “not be troubled” with “troubled” having the meaning of “disturbed,” “terrified,” (Barclay) “frightened,” (Biblia Dios Habla Hoy) “distressed,” “upset.” Do not worry is frequently expressed idiomatically, for example, “do not let your mind kill you” or “do not let your thoughts run about in all directions” or “thinking about all the things that might happen to you.”

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 quotation from Proverbs naturally leads to the thought expressed in this verse, namely, humility before God. This is the function of then (literally “therefore”); since it is true that God resists the proud and shows favor to the humble, then you must humble yourselves before God. Humble yourselves may have reference to the sufferings and difficulties being presently encountered by the readers of the letter; what they are being urged to do is accept these humbly as part of God’s plan for them; as such, they must submit to God in all humility (compare Barclay “Submit yourselves with no thought of self-assertion to the strong control of God”).

A literal translation of Humble yourselves could suggest either “debase yourself” or “depreciate yourself,” but neither of these meanings is intended. Humble yourselves may perhaps best be translated as “become humble before God,” or as in a figurative expression, “make yourself low before God.”

Under God’s mighty hand is a common Old Testament expression, primarily referring to the mighty act of God in delivering the Israelites from Egypt (Deut 3.24; 4.34; Exo 3.19; Dan 9.15). It could be that this thought is primary here; once again Peter takes a figure from the Israelite experience and uses it for the church, the new Israel. But perhaps, the action of God as the great judge is the one being emphasized (as in Ezek 20.34). At any rate, God’s mighty hand is not something to be dreaded by the Christians, but to be welcomed, as providing protection and final deliverance, as the rest of the verse shows.

A literal rendering of under God’s mighty hand may very well suggest a wrong connotation, namely, that God’s strong hand is oppressive and burdensome. Moreover, it may not be possible in some languages to use the figurative meaning of hand as a symbol of God’s power. Humble yourselves … under God’s mighty hand may therefore be expressed as “make yourselves humble before God who is strong to protect” or “… strong to help.”

He will lift you up (literally “exalt you”) expresses the result of humility before God. The Greek word includes the elements of bestowing honor, fame, position, power, fortune, and other blessings (compare Barclay “he will honor you”). Here it probably has reference to their eventual triumph over those giving them trouble, and more importantly, to their sharing in the divine glory (compare 5.1-4). In some languages he will lift you up may be expressed rather literally, for example, “he will cause you to be high” or “he will place you above others,” but more frequently the figurative expression of exaltation must be communicated in terms of honor or prestige or greatness, for example, “he will greatly honor you” or “he will cause you to be great.”

In his own good time is literally “in time,” with the word for time (kairos) also used in 1.5, for which see comments there. Here it may mean “the last time” (compare Matt 8.29; 1 Cor 4.5), referring to the time of Christ’s second coming. It is also possible that it refers to some other time which is left to the discretion of God. However, the eschatological tone of the whole letter argues for the former of these two alternatives. At any rate, God’s deliverance is not left to some indefinite future but is a certainty. In his own good time may be rendered as “on the day that he decides” or “at the time when God thinks it is right.”

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 .