1 Peter / Chapter 2

1 Peter 2

25 verses • SBL Greek New Testament

Translator's Introduction

What This Chapter Is About

Peter urges believers to crave spiritual nourishment like newborn infants, then develops the metaphor of a living temple built of living stones with Christ as the cornerstone. He applies a constellation of Old Testament identity texts to these Gentile believers — they are now a chosen race, a royal priesthood, a holy nation, God's own possession. Peter then addresses their conduct as exiles among unbelievers, gives instructions for submission to governing authorities, and concludes with a profound portrait of Christ's suffering as the model for enduring unjust treatment, drawing heavily on Isaiah 53.

What Makes This Chapter Remarkable

Verse 9 is the theological climax: Peter takes exodus language from Exodus 19:5-6 and applies it to Gentile Christians — 'a royal priesthood, a holy nation.' This is not metaphorical softening; Peter is claiming that these scattered Gentile believers now hold the identity that was promised to Israel at Sinai. The Isaiah 53 passage (vv. 22-25) is the longest sustained quotation of the Suffering Servant in the New Testament epistles, applied directly to Christ's atoning death.

Translation Friction

The household code instructions (vv. 13-20), particularly regarding slaves submitting to masters, reflect first-century social structures. We render the Greek as written without editorial softening. The word oiketai (v. 18) refers specifically to household slaves, not servants in a modern employment sense. The stone imagery (vv. 4-8) weaves together Isaiah 28:16, Psalm 118:22, and Isaiah 8:14 — three distinct Old Testament texts unified by the 'stone' metaphor.

Connections

The 'living stone' imagery (vv. 4-5) connects to Jesus's own use of Psalm 118:22 (Matthew 21:42). The 'royal priesthood' language (v. 9) draws on Exodus 19:5-6 and is echoed in Revelation 1:6 and 5:10. The Isaiah 53 quotation (vv. 22-25) parallels the use of that passage in Acts 8:32-35 and Romans 4:25. The 'shepherd and overseer of your souls' (v. 25) anticipates the pastoral imagery of chapter 5.

1 Peter 2:1

Ἀποθέμενοι οὖν πᾶσαν κακίαν καὶ πάντα δόλον καὶ ὑποκρίσεις καὶ φθόνους καὶ πάσας καταλαλιάς,

So put away all malice, all deceit, hypocrisy, envy, and all slander.

KJV Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

Notes & Key Terms

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.
1 Peter 2:2

ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε, ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν,

Like newborn infants, crave the pure spiritual milk, so that by it you may grow up into salvation,

KJV As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

Notes & Key Terms

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.
1 Peter 2:3

εἰ ἐγεύσασθε ὅτι χρηστὸς ὁ κύριος.

Indeed, if so be you have tasted that the Lord is gracious.

KJV If so be ye have tasted that the Lord is gracious.

Notes & Key Terms

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.
1 Peter 2:4

πρὸς ὃν προσερχόμενοι, λίθον ζῶντα, ὑπὸ ἀνθρώπων μὲν ἀποδεδοκιμασμένον, παρὰ δὲ θεῷ ἐκλεκτὸν ἔντιμον,

As you come to him, a living stone rejected by people but chosen and honored by God,

KJV To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious,

Notes & Key Terms

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.
1 Peter 2:5

καὶ αὐτοὶ ὡς λίθοι ζῶντες οἰκοδομεῖσθε οἶκος πνευματικὸς εἰς ἱεράτευμα ἅγιον, ἀνενέγκαι πνευματικὰς θυσίας εὐπροσδέκτους τῷ θεῷ διὰ Ἰησοῦ Χριστοῦ.

You also, like living stones, are being built into a spiritual house and a holy priesthood, offering spiritual sacrifices that are acceptable to God through Jesus Christ.

KJV Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

Notes & Key Terms 1 term

Key Terms

ἱεράτευμα hierateuma
"priesthood" — body of priests, priestly community, priesthood

Not individual priests but a collective priestly body — the entire community functions as a priesthood. This is the Septuagint term from Exodus 19:6, now applied to the church.

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.
1 Peter 2:6

διότι περιέχει ἐν γραφῇ· Ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον ἐκλεκτὸν ἔντιμον, καὶ ὁ πιστεύων ἐπ' αὐτῷ οὐ μὴ καταισχυνθῇ.

For it stands in Scripture: "See, I am laying in Zion a stone, a cornerstone, chosen and honored, and whoever believes in him will never be put to shame."

KJV Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

Notes & Key Terms

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.
1 Peter 2:7

ὑμῖν οὖν ἡ τιμὴ τοῖς πιστεύουσιν· ἀπιστοῦσιν δὲ λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας

So the honor is for you who believe, but for those who do not believe, "the stone that the builders rejected has become the cornerstone,"

KJV Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

Notes & Key Terms

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.
1 Peter 2:8

καὶ λίθος προσκόμματος καὶ πέτρα σκανδάλου· οἳ προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες, εἰς ὃ καὶ ἐτέθησαν.

A rock of stumbling, and a rock of offence, not even to them which stumble at the message, while disobedient — whereunto as well they were appointed.

KJV And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

Notes & Key Terms

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.
1 Peter 2:9

ὑμεῖς δὲ γένος ἐκλεκτόν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ὅπως τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς·

But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

KJV But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

Notes & Key Terms 1 term

Key Terms

βασίλειον ἱεράτευμα basileion hierateuma
"royal priesthood" — kingly priesthood, royal body of priests, priestly kingdom

From Exodus 19:6 (LXX). The combination of royal and priestly identity — Israel was to be both a kingdom and a priesthood, ruling with God and mediating his presence. Peter claims this vocation now belongs to the church.

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.
1 Peter 2:10

οἵ ποτε οὐ λαὸς νῦν δὲ λαὸς θεοῦ, οἱ οὐκ ἠλεημένοι νῦν δὲ ἐλεηθέντες.

Once you were not a people, but now you are God's people; once you had not received mercy, but now you have received mercy.

KJV Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.

Notes & Key Terms

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.
1 Peter 2:11

Ἀγαπητοί, παρακαλῶ ὡς παροίκους καὶ παρεπιδήμους ἀπέχεσθαι τῶν σαρκικῶν ἐπιθυμιῶν, αἵτινες στρατεύονται κατὰ τῆς ψυχῆς·

Dear friends, I urge you as foreigners and exiles to abstain from the desires of the flesh, which wage war against your soul.

KJV Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;

Notes & Key Terms

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.
1 Peter 2:12

τὴν ἀναστροφὴν ὑμῶν ἐν τοῖς ἔθνεσιν ἔχοντες καλήν, ἵνα ἐν ᾧ καταλαλοῦσιν ὑμῶν ὡς κακοποιῶν, ἐκ τῶν καλῶν ἔργων ἐποπτεύοντες δοξάσωσιν τὸν θεὸν ἐν ἡμέρᾳ ἐπισκοπῆς.

Maintain honorable conduct among the Gentiles, so that when they slander you as evildoers, they may observe your good works and glorify God on the day of visitation.

KJV Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.

Notes & Key Terms

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.
1 Peter 2:13

Ὑποτάγητε πάσῃ ἀνθρωπίνῃ κτίσει διὰ τὸν κύριον, εἴτε βασιλεῖ ὡς ὑπερέχοντι,

Submit yourselves to every human institution for the Lord's sake, whether to the emperor as supreme,

KJV Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme;

Notes & Key Terms

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.
1 Peter 2:14

εἴτε ἡγεμόσιν ὡς δι' αὐτοῦ πεμπομένοις εἰς ἐκδίκησιν κακοποιῶν ἔπαινον δὲ ἀγαθοποιῶν·

Indeed, or to governors, as to them that are dispatched by him for the punishment of evildoers, and for the praise of them that do well.

KJV Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

Notes & Key Terms

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.
1 Peter 2:15

ὅτι οὕτως ἐστὶν τὸ θέλημα τοῦ θεοῦ, ἀγαθοποιοῦντας φιμοῦν τὴν τῶν ἀφρόνων ἀνθρώπων ἀγνωσίαν·

For it is God's will that by doing good you should silence the ignorance of foolish people.

KJV For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

Notes & Key Terms

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.
1 Peter 2:16

ὡς ἐλεύθεροι, καὶ μὴ ὡς ἐπικάλυμμα ἔχοντες τῆς κακίας τὴν ἐλευθερίαν, ἀλλ' ὡς θεοῦ δοῦλοι.

Live as free people, but do not use your freedom as a cover for evil. Live as servants of God.

KJV As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.

Notes & Key Terms

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.
1 Peter 2:17

πάντας τιμήσατε, τὴν ἀδελφότητα ἀγαπᾶτε, τὸν θεὸν φοβεῖσθε, τὸν βασιλέα τιμᾶτε.

Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

KJV Honour all men. Love the brotherhood. Fear God. Honour the king.

Notes & Key Terms

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.
1 Peter 2:18

Οἱ οἰκέται ὑποτασσόμενοι ἐν παντὶ φόβῳ τοῖς δεσπόταις, οὐ μόνον τοῖς ἀγαθοῖς καὶ ἐπιεικέσιν ἀλλὰ καὶ τοῖς σκολιοῖς.

Household slaves, submit yourselves to your masters with all respect, not only to those who are good and gentle but also to those who are harsh.

KJV Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.

Notes & Key Terms

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.
1 Peter 2:19

τοῦτο γὰρ χάρις εἰ διὰ συνείδησιν θεοῦ ὑποφέρει τις λύπας πάσχων ἀδίκως.

For this is a grace — if, because of your awareness of God, someone endures suffering unjustly.

KJV For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.

Notes & Key Terms

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.
1 Peter 2:20

ποῖον γὰρ κλέος εἰ ἁμαρτάνοντες καὶ κολαφιζόμενοι ὑπομενεῖτε; ἀλλ' εἰ ἀγαθοποιοῦντες καὶ πάσχοντες ὑπομενεῖτε, τοῦτο χάρις παρὰ θεῷ.

For what credit is there if, when you sin and are beaten for it, you endure? But if you suffer for doing good and endure it, this is a grace before God.

KJV For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.

Notes & Key Terms

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.
1 Peter 2:21

εἰς τοῦτο γὰρ ἐκλήθητε, ὅτι καὶ Χριστὸς ἔπαθεν ὑπὲρ ὑμῶν, ὑμῖν ὑπολιμπάνων ὑπογραμμόν, ἵνα ἐπακολουθήσητε τοῖς ἴχνεσιν αὐτοῦ·

For to this you were called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.

KJV For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

Notes & Key Terms

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.
1 Peter 2:22

ὃς ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·

"He committed no sin, and no deceit was found in his mouth."

KJV Who did no sin, neither was guile found in his mouth:

Notes & Key Terms

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.
1 Peter 2:23

ὃς λοιδορούμενος οὐκ ἀντελοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως·

When he was insulted, he did not insult in return; when he suffered, he made no threats, but entrusted himself to the one who judges justly.

KJV Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:

Notes & Key Terms

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.
1 Peter 2:24

ὃς τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνήνεγκεν ἐν τῷ σώματι αὐτοῦ ἐπὶ τὸ ξύλον, ἵνα ταῖς ἁμαρτίαις ἀπογενόμενοι τῇ δικαιοσύνῃ ζήσωμεν· οὗ τῷ μώλωπι ἰάθητε.

He himself bore our sins in his body on the tree, so that having died to sins, we might live for righteousness. By his wounds you have been healed.

KJV Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

Notes & Key Terms

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.
1 Peter 2:25

ἦτε γὰρ ὡς πρόβατα πλανώμενοι, ἀλλὰ ἐπεστράφητε νῦν ἐπὶ τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν.

For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls.

KJV For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls.

Notes & Key Terms

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.
Chapter 1 Report an error 1 Peter index Chapter 3