Saint Peter's first letter

1PE (Saint Peter's first letter)

1PE.1

[1PE.1.1] Peter, an apostle of Jesus the Anointed One, to the chosen ones, strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia. [§] Petros apostolos Iesous Christou eklektois parepidemois diasporas Pontou, Galatias, Kappadokias, Asias kai Bithunias This verse is from the New Testament, specifically 1 Peter 1:1. It's a salutation. Petros (Peter) is identified as an apostle of Jesus Christ, and is addressing 'the chosen ones' who are strangers scattered throughout several regions: Pontus, Galatia, Cappadocia, Asia, and Bithynia. The original Greek uses geographical terms that identify the intended audience as early Christians living in those areas. [1PE.1.2] According to the foreknowledge of God the Father, in the sanctification of spirit, for obedience and the sprinkling of blood of Jesus Christ, may grace to you and peace be multiplied. [§] kata prognosin theou patros en hagiashmoi pneumatos eis hypakoen kai rantismon haimatos Iesou Christou, charis humin kai eirene pluthynethei. This verse describes predestination according to the will of God the Father, in the sanctification of the Spirit, for obedience and the sprinkling of the blood of Jesus Christ. It is a benediction wishing grace and peace to be multiplied to the recipients. [1PE.1.3] Blessed is God, and the Father of our Lord Jesus Christ, who according to the greatness of His mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead. [§] Eulogetos ho theos kai pater tou kuriou hemon Iesou Christou ho kata to polu autou eleos anagennesas hemas eis elpida zosan di' anastaseos Iesou Christou ek nekron This verse is from the New Testament, specifically 1 Peter 1:3. It is a blessing and praise to God, the Father of our Lord Jesus Christ. It highlights God's great mercy in giving us a living hope through the resurrection of Jesus Christ from the dead. I will translate the Greek names as closely as possible to their literal meanings, without using tradition. 'Theos' means 'God', 'Kyrios' means 'Lord', and 'Iesous Christos' is translated as 'Jesus Christ'. [1PE.1.4] Into an inheritance imperishable and undefiled and unfading, preserved in the heavens for you. [§] eis kleronomian aphtharton kai amianton kai amaranton teteremenen en ouraniois eis humas This verse discusses an inheritance that is imperishable, undefiled, and unfading, preserved in the heavens for you. Each word is translated literally to convey the original meaning without traditional religious interpretation. "eis" means "into" or "for", "klēronomia" means "inheritance", "aphthartos" means "unperishable", "amiantos" means "undefiled", "amarantos" means "unfading", "tēremenos" means "preserved", "en" means "in", "ouraniois" means "heavens", and "humas" means "you". [1PE.1.5] Those who are guarded by the power of God through faith are being kept for a salvation ready to be revealed in the final time. [§] toos en dunamei theou phrouroumenous dia pisteos eis soteriaan hetoimena apokalypthenai en kairoi eschatoi This verse speaks of those who are guarded by the power of God through faith for a salvation that is ready to be revealed in the final time. 'Theos' is 'God'. 'Dunamis' is 'power'. 'Pistis' is 'faith'. 'Soteria' is 'salvation'. 'Kairos' is 'time'. 'Eschatos' is 'final/last'. [1PE.1.6] In which you rejoice, a little now, if it is necessary, having been grieved in various trials. [§] en hoo agalliaste, oligon arti, ei deon estin, lupehentas en poikilois peirasmois This verse comes from 1 Peter 1:6. It describes rejoicing in trials. "en hoo" means "in which". "agalliaste" is a verb meaning "you rejoice". "oligon" means "a little". "arti" means "now". "ei deon estin" is a conditional phrase meaning "if it is necessary". "lupehentas" means "having been grieved". "en poikilois peirasmois" means "in various trials". [1PE.1.7] So that the testing of your faith, more valuable than gold that perishes, may be found to praise and glory and honor in the revelation of Jesus Christ. [§] hina to dokimion humon tes pisteos polymtimoteron chrusiou tou apollumenou, dia pyrós de dokimazomenou heurethei eis epainon kai doxan kai timen en apokalypse Iesou Christou This verse discusses the testing of faith, stating that genuine faith is more valuable than perishable gold, and its worth is proven through trials. The testing process, likened to fire, ultimately reveals faith deserving of praise, glory, and honor when Jesus Christ is revealed. [1PE.1.8] You love him, even though you have not seen him. And you rejoice with joy that is unspeakable and glorified, believing in him even though you are not currently seeing him. [§] hon ouk idontes agapate, eis hon arti me horontes, pisteuontes de agalliaste chara aneklaleeto kai dedoxasmenē This verse describes loving God without having seen God, and rejoicing with joy that is unspeakable and glorified even while not seeing God. The verse refers to 'him', which in this context is God. The words used imply a continuing state of loving and believing. It speaks to faith and joy derived from believing in something unseen. [1PE.1.9] You are carrying out the completion of your faith for the salvation of souls. [§] komizomenoi to telos tes pisteos humon soterian psychon This verse is not from the original Biblical texts. It is a quote from the Septuagint, a Greek translation of the Hebrew scriptures. It originates from Hebrews 10:39 in the New Testament. 'Komizomenoi' means 'carrying out' or 'bringing to completion'. 'Telos' means 'end' or 'completion'. 'Pisteos' is related to 'pistis', meaning 'faith'. 'Humon' is the genitive plural pronoun meaning 'of you'. 'Soterian' means 'salvation'. 'Psychon' means 'of souls'. [1PE.1.10] Concerning this salvation, the prophets searched and investigated, those who prophesied about the grace toward you. [§] per hays sotērias exezētēsan kai exēraunēsan prophētai hoi peri tēs eis humas charitos prophēteusantes This verse is from the Greek translation of the Old Testament, specifically 1 Peter 1:10. It discusses the salvation that prophets searched for and foretold, which was a grace for those to whom it was given. 'Soteria' means salvation or deliverance. 'Erezēnao' means to diligently seek or investigate. 'Charis' means grace or favor. 'Prophēteuo' means to prophesy or foretell. [1PE.1.11] Investigating into what or which time the spirit of Christ, which is in them, revealed the sufferings concerning Christ and the glories after these things. [§] eraunontes eis tina e poiōn kairon edēlou to en autois pneuma Christou promarturomenon ta eis Christon pathēmata kai tas meta tauta doxas. This verse explores the timing and revelation of the spirit of Christ within believers. It suggests that the spirit foretold the sufferings of Christ and the glory that would follow. The verse uses investigative language, probing *when* or *what particular time* the spirit revealed these things. The word 'pneuma' refers to spirit or breath, and it is within 'them' – the believers – that this revelation occurs. [1PE.1.12] It was revealed to whom these things were not ministered for themselves, but for you. Now these things have been announced to you through those who preached to you in the Holy Spirit, sent from Heaven, into which angels desire to peer. [§] hois apokalypthe ouchi heautois, hymin de diekonoun auta ha nun aneggelle hymin dia ton euangelisasamenon hymas en pneumati hagio apostalenti ap' ouranou, eis ha epithymousin angeloi parakypsai. This verse discusses a revelation given to prophets, stating they did not prophesy for themselves, but for others. It emphasizes that the message was delivered through those who preached the gospel with the Holy Spirit, sent from Heaven, and that angels desire to understand this message. The original text is from 1 Peter 1:12. ‘Οἷς’ is a dative plural pronoun meaning 'to whom'. 'Ἀπεκαλύφθη' is a verb meaning ‘was revealed’. ‘Οὐχ ἑαυτοῖς’ means ‘not to themselves’. ‘Ὑμῖν’ means ‘to you’. ‘Διηκόνουν’ means ‘they ministered’. ‘Αὐτὰ’ is a neuter plural pronoun meaning ‘these things’. ‘Νῦν’ means ‘now’. ‘Ἀνηγγέλη’ means ‘has been announced’. ‘Διὰ’ means ‘through’. ‘Εὐαγγελισαμένων’ means ‘preached’. ‘Πνεύματι ἁγίῳ’ means ‘Holy Spirit’. ‘Ἀποσταλέντι’ means ‘sent’. ‘Ἀπ’ οὐρανοῦ’ means ‘from Heaven’. ‘Εἰς ἃ’ means ‘into which’. ‘Ἐπιθυμοῦσιν’ means ‘desire’. ‘Ἄγγελοι’ means ‘angels’. ‘Παρακύψαι’ means ‘to peer into’. [1PE.1.13] Therefore, having girded the loins of your thinking, be sober and hope fully on the grace being carried to you in the revelation of Jesus Christ. [§] Dee-oh an-az-oh-sah-men-oy tas os-fees tees dee-an-oy-as hoo-mon nee-fon-tes tel-ee-os el-pee-sah-te eh-pee teen fer-om-en-en hoo-meen char-een en ap-oh-kal-oop-see Yay-soos Khrees-toos. This verse instructs believers to prepare their minds for action, be sober, and to set their hope fully on the grace that will be brought to them at the revelation of Jesus Christ. The original Greek uses imagery of girding up the loins of the mind, a common metaphor for preparing for strenuous activity. The 'grace' referred to is likely the full measure of God's unearned favor and blessing to be revealed with Christ's return. [1PE.1.14] As children of obedience, do not be conformed to the former desires which existed in the ignorance of yourselves. [§] hos tekna hupakoēs mē suschematizomenoi tais proteron en tē agnoiā humōn epithumiais This verse, from Ephesians 4:17-19, speaks of living a life no longer conformed to former desires. “Hos” is a comparative particle meaning “as” or “like.” “Tekna” means “children.” “Hupakoēs” means “obedience.” “Mē” is a negative particle meaning “not.” “Suschematizomenoi” means “being conformed.” “Tais” is the dative plural definite article. “Proteron” means “former” or “previous.” “En” means “in.” “Tē” is the definite article in the dative case. “Agnoiā” means “ignorance.” “Humōn” is the genitive plural pronoun “your.” “Epithumiais” means “desires.” [1PE.1.15] But according to the one calling you, holy, and yourselves also holy in all conduct become. [§] alla kata ton kalesanta humas hagion kai autoi hagioi en pase anastrofei genethete This verse instructs believers to live holy lives, mirroring the holiness of the one who called them. "Alla" means 'but'. "Kata" means 'according to'. "Ton kalesanta humas" means 'the one calling you'. "Hagion" means 'holy'. "Kai autoi hagioi" means 'and yourselves holy'. "En pase anastrofei" means 'in all conduct'. "Genethete" means 'become'. [1PE.1.16] Because it is written: "You will be the holy ones, because I am the Gods." [§] hoti gegraptai hagioi esesthe hoti ego hagios This verse appears in the New Testament. 'hoti' means 'because'. 'gegraptai' means 'it is written'. 'hagioi' means 'holy ones'. 'esesthe' is a future tense verb meaning 'you will be'. 'ego' means 'I'. This verse refers to a passage from Leviticus where God commands Israel to be holy because He is holy. [1PE.1.17] And if you are calling upon God the Father, who judges without partiality according to each person’s work, conduct yourselves with reverence for the time of your sojourning. [§] kai ei patera epikalouisthe ton aprosopolemptos krinonta kata to hekastou ergon, en phobo ton tes paroikias humon chronon anastraphēte This verse speaks of calling upon 'the Father' who judges impartially according to each person’s work, and urges believers to spend their time in reverence. [1PE.1.18] Knowing that you were not redeemed with perishable things, such as silver or gold, from your vain manner of life received from ancestors. [§] ei-do-tes ho-ti ou phtha-rtois, ar-gy-ri-o ē chry-si-o, e-lu-tro-the-te ek tēs ma-ta-i-as hymōn an-a-stro-phēs pa-tro-pa-ra-do-tou This verse discusses how people were redeemed, not by perishable things like silver or gold, but by something else. The verse speaks of a vain manner of life passed down from ancestors. The original language is Koine Greek. [1PE.1.19] But with precious blood, as of a lamb without blemish and without spot, of Christ. [§] alla timio haimati hos amnou amomou kai aspilou Christou This verse comes from 1 Peter 1:19. It refers to the precious blood of Christ as the blood of a lamb without blemish or spot. 'alla' means 'but'. 'timio' means 'precious' or 'valuable'. 'haimati' is the dative case of 'haima' meaning 'blood'. 'hos' means 'as', 'like', or 'even as'. 'amnou' is the genitive case of 'amnos', meaning 'lamb'. 'amomou' means 'without blemish' or 'immaculate'. 'kai' means 'and'. 'aspilou' means 'without spot' or 'unblemished'. 'Christou' is the genitive case of 'Christos', meaning 'Christ'. [1PE.1.20] Having been foreknown before the world's foundation, it was revealed at the end of the times through you. [§] proegnosemenou men pro kataboles kosmou, phanerothentos de ep' eschatou ton chronon di' hymas This verse discusses something being known in advance before the world's foundation, and then being revealed at the end of times through people. The original verse is in Koine Greek. It contains complex grammatical structures common in that language. The verse is referencing a divine pre-knowledge and subsequent revelation. "Proegnosemenou" means "having been foreknown". "Kataboles kosmou" means "the laying of the foundation of the world". "Eschatou ton chronon" means "the end of the times". "Di' hymas" means "through you". [1PE.1.21] Through them, the faithful ones, God raised himself from the dead and gave glory to himself, so that your faith and hope might be in God. [§] toos dee' autoos pistous eis theon ton egeiranta autooon ek nekroon kai doxan autooi donta, hooste teen pistin humooon kai elpida einai eis theoon. This verse speaks of believers through whom God raised himself from the dead and gave glory to himself, so that your faith and hope would be in God. The original text uses 'theos' which means 'God'. [1PE.1.22] Having purified your souls in the obedience of the truth for a brotherly love that is not hypocritical, love one another intensely from a pure heart. [§] tas psukhas humon hegnikotes en tei hypakoei tes aletheias eis philadelphia anupokriton ek katharas kardias allhlous agaphsate ektenos This verse appears to be from a Greek translation of the Bible. It speaks of purifying souls through obedience to truth, leading to sincere brotherly love stemming from a pure heart. The text calls for fervent love between people. [1PE.1.23] You were born again, not from seed that decays, but from imperishable seed, through the word of the living Gods and remaining. [§] an-ah-geh-gen-neh-men-oi oo-ek spor-ahs ph-thar-tees al-lah' af-thar-too dee-ah log-oo zo-on-tos the-oo kai men-on-tos. This verse describes being born again, not from decaying seed but from imperishable seed, through the word of the living God and remaining. [1PE.1.24] Because all flesh is like grass, and all its glory is like the flower of grass. The grass withers, and the flower falls. [§] dee-ot-ee pan-sa sarx os khortos kai pan-sa dok-sa af-toos os anthos khortou. ex-ee-ran-the ho khortos kai to anthos ex-ep-es-en. This verse uses several descriptive terms. "sarx" refers to flesh or physical being. "khortos" means grass. "anthos" signifies a flower. The verse draws a comparison between human existence and the transient nature of grass and flowers, emphasizing their fleeting beauty and eventual decay. "doksa" is glory or splendor. "af-toos" is 'of it' or 'of him'. The verse is making a statement about the temporary nature of all living things and their beauty. [1PE.1.25] And the word of my Lord remains for eternity. This is the word that was preached to you. [§] ho de rhema kurios meinei eis ton aiona. touto de estin to rhema to euangelisthen eis humas. This verse comes from 1 Peter 1:25. 'Rhema' refers to a spoken word or utterance. 'Kurios' means Lord. 'Aion' refers to an age or eternity. 'Euangelisthen' means 'was preached'. 'Humas' is 'you' (plural).

1PE.2

[1PE.2.1] Therefore, having put away all evil and all deceit, and all hypocrisy and envy, and all slander [§] Apo-the-men-oi oun pa-san ka-ki-an kai pan-ta do-lon kai hu-po-kri-sis kai phtho-nous kai pa-sas kata-la-li-as This verse is from 1 Peter 2:1. It's a command to put away certain negative behaviors. "Apo-themenoi" is a participle meaning 'having put away'. "Pasan" means 'all' (feminine). "Kakian" means 'evil'. "Panta" means 'all' (neuter). "Dolon" means 'deceit'. "Hupokrisis" means 'hypocrisy'. "Phthonous" means 'envy'. "Pasas" means 'all' (feminine). "Katalalias" means 'slander". The 'oun' simply means 'therefore'. [1PE.2.2] As newly born babies, earnestly desire the pure, rational milk, so that in him you may grow towards salvation. [§] hos artigenneta brephe to logikon adolon gala epipothēsete, hina en autō auxēthēte eis sōtērian This verse is instructing believers to earnestly desire the pure, spiritual nourishment, like newborn babies desire milk. The aim is growth towards salvation. 'Hos' is 'as', 'artigenneta' is 'newly born', 'brephe' is 'babes', 'to logikon' refers to 'the rational' or 'spiritual' milk, 'adolon' is 'unblemished' or 'pure', 'gala' is 'milk', 'epipothēsete' is 'earnestly desire', 'hina' means 'in order that', 'en autō' means 'in him', 'auxēthēte' means 'grow', and 'eis sōtērian' means 'to salvation'. [1PE.2.3] If you have tasted that the Lord is good. [§] ei egueusashte hoti chrestos ho kurios This verse is from the New Testament, specifically 1 Peter 2:3. It states that if you have tasted that the Lord is good. "ei" is a conditional particle, meaning "if". "egueusashte" is the second person plural perfect active indicative of "geuomai", meaning "to taste". "hoti" is a conjunction meaning "that". "chrestos" means "good" or "kind". "ho" is the definite article "the". "kurios" means "Lord". [1PE.2.4] To which, approaching a living stone, it is indeed rejected by people, but with the God it is chosen, honorable. [§] pros hon prosechomenoi lithon zonta hypo anthropon men apodedokimasmenon, para de theoi eklektos entimon This verse refers to approaching a living stone that is rejected by humans but chosen and honored by God. The words themselves are fairly straightforward, describing a stone that is alive, and the differing opinions of people versus God regarding this stone. 'Pros' means 'toward', 'hon' is a relative pronoun meaning 'which', 'prosechomenoi' means 'approaching', 'lithon' means 'stone', 'zonta' means 'living', 'hypo anthropon' means 'by people', 'men' means 'indeed' or 'on the one hand', 'apodedokimasmenon' means 'rejected', 'para de' means 'but with', 'theoi' means 'the God', 'eklektos' means 'chosen', and 'entimon' means 'honorable'. [1PE.2.5] And you all, as living stones, are being built into a spiritual house, for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. [§] kai autoi hos lithoi zontes oikodomeisthe oikos pneumatikos eis hierateuma hagion anenengkai pneumatikas thusias euprosdektous theoi dia Iesou Christou. This verse describes believers being built as a spiritual house, a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. 'καὶ' means 'and', 'αὐτοὶ' means 'you all', 'ὡς' means 'as', 'λίθοι' means 'stones', 'ζῶντες' means 'living', 'οἰκοδομεῖσθε' means 'are built', 'οἶκος' means 'house', 'πνευματικὸς' means 'spiritual', 'εἰς' means 'into', 'ἱεράτευμα' means 'priesthood', 'ἅγιον' means 'holy', 'ἀνενέγκαι' means 'to offer up', 'θυσίας' means 'sacrifices', 'εὐπροσδέκτους' means 'acceptable', 'θεῷ' means 'to God', 'διὰ' means 'through', 'Ἰησοῦ Χριστοῦ' means 'Jesus Christ'. [1PE.2.6] Because it is written: Behold, I place in Zion a cornerstone, chosen and honored, and whoever believes in it will not be disgraced. [§] dee-OH-tee peh-ree-EH-khay en gra-FAY: ee-DOH tee-THEE-mee en See-OHN LEE-thon ak-roh-goh-nee-AY-on ek-LEK-ton EN-tee-mon, kai ho pis-TEU-ohn ep' au-TOH oo mee ka-tie-SKOO-nee-thee. This verse comes from a non-Biblical text and references a foundational stone being placed in Zion. The speaker states that anyone who believes in this stone will not be put to shame. The original text is not from the Bible, and the verse's focus is on a foundational stone representing a key belief or person. [1PE.2.7] Therefore, honor is to those who believe, but to those who disbelieve, a stone, which the builders rejected, has become the head of the corner. [§] humin oun he time tois pisteuousin, apistousin de lithos hon apedokimasen hoi oikodomountes, houtos egeneto eis kephalen gonia This verse speaks of honor being given to those who believe, while those who disbelieve stumble over a stone that the builders rejected, and that stone becoming a cornerstone. The verse refers to a rejection of something valuable, and its subsequent elevation to a place of prominence. [1PE.2.8] And a stone for stumbling and a rock for offense, because they stumble at the word, disobeying, to which also it was set. [§] kai lithos proskommatos kai petra skandalou hoti proskoptousin to logo apeithontes eis ho kai ethethesan This verse discusses a stone of stumbling and a rock of offense. It states that people stumble because they disobey the word, and this is precisely why it was placed there. The original language is Koine Greek, but the prompt requests translation of names of God (even though none are present). As such, the task is to provide a literal, direct translation of the Greek, rather than a theological interpretation. The names of God are not present in this verse, but the prompt requests a consistent methodology for future verses, and therefore I will use it here. [1PE.2.9] You, however, are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may declare the virtues of the one who called you out of darkness into his wonderful light. [§] hoo-mayis deh gen-os ek-lek-ton, bas-i-lay-on hee-er-at-ev-ma, eth-nos hag-ee-on, la-os eis per-ee-poi-e-seen, hop-os tas ar-et-as ex-ang-ee-lee-teh tou ek skot-os hoo-mas kal-es-an-tos eis toh thau-mas-ton au-tou fos. This verse describes a group of people as chosen, royal priesthood, a holy nation, a people for special possession, in order that they proclaim the virtues of the one who called them out of darkness into his wonderful light. It's important to note that 'the Gods' (Elohim) is being used poetically in this verse. [1PE.2.10] Those who were once not a people are now the people of God. Those who were not shown mercy are now shown mercy. [§] hoi pote ou laos, nun de laos theou, hoi ouk eleemenoí, nun de eleethethentes. This verse speaks of those who were formerly not a people, but are now the people of God, and those who were formerly not shown mercy, but now have received mercy. "hoi" is a relative pronoun meaning "who". "pote" means "formerly" or "at one time". "ou" is a negative particle. "laos" means "people". "nun" means "now". "de" is a conjunction meaning "and". "theou" is the genitive of "theos" meaning "of God". "eleemenoí" means "shown mercy". "eleethethentes" means "have been shown mercy". [1PE.2.11] Beloved, I urge you, as sojourners and temporary residents, to abstain from fleshy desires which wage war against the soul. [§] Beloved, I urge as sojourners and temporary residents to abstain from fleshy desires which wage war against the soul. This verse is addressing believers as temporary residents in this world, urging them to avoid physical desires that conflict with their spiritual well-being. The original Greek utilizes terms denoting a transient existence and a conflict within the person. I am attempting to convey this literal meaning without theological interpretation. I am omitting the deity, as it is not mentioned in this verse. The verse speaks to believers as a group, so I have used 'I urge' to represent the imperative mood of the original text. [1PE.2.12] Having a good conduct among the nations, so that when they speak against you as wrongdoers, observing your good works, they will glorify God on the day of inspection. [§] teen anastropheen hymoon en tois ethnesin echontes kalen, heena en hoo katalalouosin hymoon hos kakopoioun ek ton kalon ergoun epopteuontes doxasoisin ton theon en hemera episkopees. This verse describes believers maintaining a good reputation among the nations, so that when falsely accused of wrongdoing, their good deeds will be observed and will cause people to praise God on the day of judgment. Breaking down the words: 'anastropheen' relates to behavior or conduct; 'hymoon' means 'yours' or 'of you'; 'ethnesin' refers to the nations or Gentiles; 'kalen' means 'good'; 'katalalouosin' means 'speak against' or 'slander'; 'kakopoioun' is 'doers of evil' or 'wrongdoers'; 'ergoun' means 'works' or 'deeds'; 'epopteuontes' means 'observing' or 'watching'; 'doxasoisin' means 'they will glorify' or 'they will praise'; 'theon' means 'God'; and 'hemera episkopees' means 'day of inspection' or 'day of visitation'. [1PE.2.13] Be subject to every human creation through the Lord, whether a ruler as one who is surpassing. [§] Hupo-ta-gete pa-sei an-thro-pee-nee kti-sei dia ton ku-ree-on, ei-te ba-si-lei hos u-pe-re-chon-ti This verse instructs believers to submit to every human authority for the sake of the Lord. This includes submitting to rulers as those who are superior. [1PE.2.14] Whether to rulers, as they are sent by him to bring retribution upon those who do wrong, and praise to those who do good, [§] Whether to rulers as sent by him for retribution on wrongdoers, praise for those who do good, This verse discusses authorities and their roles, attributing their power and purpose to a higher power. It states that rulers are instruments for punishing evil and commending good. The verse does not mention any specific name of God, but implies a divine source of authority. Since no divine name is present, no specific name translation is necessary. [1PE.2.15] Thus is the will of God, by doing good things to silence the ignorance of foolish people. [§] hoti houtos estin to thelema tou theou agathopoiousantas phimoun ten ton aphronon anthropon agnosian This verse comes from a larger context discussing avoiding slander and focusing on good works. The verse literally states that 'thus is the will of God, doing good deeds silencing the ignorance of foolish people'. The verse emphasizes that positive action is the desired response to ignorance, rather than engaging with it directly. [1PE.2.16] As free people, and not as possessing a covering for the wickedness, the freedom, but as God's servants. [§] hos eleutheroi kai me hos epikalumma echontes tes kakias ten eleutherian all' hos theou douloi This verse discusses freedom and servitude. It contrasts living freely with merely appearing free while covering up wickedness. It states that true freedom comes from being servants of God. [1PE.2.17] Honor everyone, love the brotherhood, fear God, and honor the king. [§] pantas timeesate, teen adelphoteeta agapate, ton theon phobeetheste, ton basilea timeeate. This verse comes from 1 Peter 2:17. It instructs believers to honor all people, love the brotherhood, fear God, and honor the king. The Greek words used are straightforward in their meaning. 'Pantas' means 'all', 'timeesate' means 'honor', 'adelphoteeta' is 'the brotherhood', 'agapate' is 'love', 'theos' is 'God', 'phobeetheste' is 'fear', 'basilea' is 'the king'. [1PE.2.18] Household members, submitting in all fear to the masters, not only to the good and considerate, but also to the crooked ones. [§] hoi oikētai hypotāssomenoi en panti phobō tois despotais, ou monon tois agathois kai epieikēsin alla kai tois skoliois. This verse speaks to household members submitting to their masters in all fear. It specifies that this submission is not only due to good and gentle masters, but also to those who are crooked. [1PE.2.19] For this is grace, if because of a conscience of God someone suffers sorrows while suffering unjustly. [§] too-toh gar kha-rees, ay dee soo-nay-dee-sis the-oo hoo-po-fe-ree tis loo-pas pas-khon a-dee-kos. This verse discusses suffering for the sake of conscience before God. "too-toh" means "this". "gar" means "for". "kha-rees" means "grace". "ay dee" means "because of" or "through". "soo-nay-dee-sis" means "conscience". "the-oo" means "God". "hoo-po-fe-ree" means "suffers". "tis" means "someone". "loo-pas" means "sorrows" or "pains". "pas-khon" means "suffering". "a-dee-kos" means "unjustly". [1PE.2.20] What praise is there if, while sinning and being chastised, you endure? But if, while doing good and suffering, you endure, this is grace from God. [§] poi-on gar kle-os, ei ha-mar-ta-non-tes kai ko-la-phi-zo-men-oi hu-po-men-ei-te; all’ ei a-ga-tho-poi-oun-tes kai pa-schon-tes hu-po-men-ei-te, tou-to cha-ris pa-ra the-oi. This verse asks what praise there is in enduring hardship when committing wrongs, but what grace there is in enduring hardship while doing good. 'Poi-on' means 'what'. 'Gar' means 'for'. 'Kleos' means 'praise, glory'. 'Ei' means 'if'. 'Hamartanon-tes' means 'sinning, committing wrongs'. 'Kai' means 'and'. 'Kolaphizomenoi' means 'being struck, being chastised'. 'Hupomeneite' means 'you endure'. 'All’' means 'but'. 'Agathopoiountes' means 'doing good'. 'Paschontes' means 'suffering'. 'Tou-to' means 'this'. 'Charis' means 'grace'. 'Para' means 'from, with'. 'Theoi' means 'God'. [1PE.2.21] For this reason you were called, because Christ also suffered on behalf of you, leaving you a model, so that you may follow in his footsteps. [§] eis touto gar eklethēte, hoti kai Christos eparthen hyper hymōn hymin hypolipanōn hypogrammon, hina epakolouthēsēte tois ichnesin autou This verse discusses why believers were called – specifically, because Christ suffered on their behalf, leaving them an example to follow. The term 'hypogrammon' is particularly interesting; it’s a rare word meaning a model, exemplar, or copy. 'Ichnein' means traces or footsteps. [1PE.2.22] Who sin did not commit, and deceit was not found in the mouth of him. [§] hos hamartian ouk epoiesen oude heurethe dolos en to stomati autou This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It describes a righteous person who has not committed sin and whose words are truthful. 'Hos' is a relative pronoun meaning 'who'. 'Hamartian' means 'sin'. 'Ouk epoiesen' means 'did not make' or 'did not commit'. 'Oude' means 'nor' or 'and not'. 'Heurethe' means 'was found'. 'Dolos' means 'deceit' or 'fraud'. 'En to stomati autou' means 'in the mouth of him'. [1PE.2.23] The one being verbally abused does not verbally abuse in return, and the one suffering does not threaten. Rather, this one entrusts judgment to the one judging justly. [§] hos loidoroumenos ouk anteloidorei, paschon ouk epeilei, paredidou de to krinonti dikaios This verse describes someone who, when verbally abused, does not retaliate with abuse, and when suffering, does not threaten. Instead, this person entrusts judgment to the one who judges fairly. [1PE.2.24] The one who himself bore our wrongdoings in his own body upon the wood, so that having become free from wrongdoings, we might live through righteousness, by whose bruise you are healed. [§] hos tas hamartias hemon autos anegeken en to somati autou epi to xylon, hina tais hamartiais apogenomenoi te dikaiosune zēsōmen, hou to molēpi iathēte. This verse speaks of a being who bore our wrongdoings in their own body upon a piece of wood, so that, having become free of wrongdoings, we may live through righteousness, by whose bruising you are healed. The original text comes from 1 Peter 2:24. [1PE.2.25] For you were as sheep wandering, but you have now turned to the shepherd and overseer of your souls. [§] hay-tay gar hos pro-bah-ta plan-o-men-oi, al-lah ep-es-tra-fee-tay noo-n ep-ee ton poi-men-ah kai ep-ees-ko-pon ton psuk-hon hu-mon. This verse uses metaphorical language comparing people to sheep who were wandering aimlessly, but have now returned to their shepherd and overseer, who cares for their souls. The words used are poetic and rely on imagery. The verse is from a letter written by the author of Hebrews.

1PE.3

[1PE.3.1] Similarly, the women, submitting to their own husbands, so that also if some are disobeying the word, through the conduct of the women without speaking, they will be gained over. [§] Homois hai gunaikes, hypotassomenai tois idiois andrasin, hina kai ei tines apeithousin to logo, dia tes ton gunaikon anastrofes aneu logou kerdesontai This verse discusses the submission of wives to their own husbands, and suggests that even those who do not obey the word may be won over by the wives’ conduct. [1PE.3.2] Having overseen the pure conduct of you all in fear. [§] epopteusantes ten en phobo hagnen anastrophen humon This verse describes observing someone’s pure conduct in fear. ‘epopteusantes’ means having overseen or observed. ‘ten’ is the definite article ‘the’. ‘en’ means ‘in’. ‘phobo’ means ‘fear’. ‘hagnen’ means ‘pure’. ‘anastrophen’ means ‘conduct’ or ‘behavior’. ‘humon’ means ‘your’ (plural). Therefore, the verse is stating that someone has observed the pure conduct of others, conducted in fear. [1PE.3.3] Let it not be the braiding of hairs from outside, and the putting on of gold jewelry, or the beauty of garments. [§] hon esto ouch ho exōthen emplokēs trichōn kai peritheseōs chrysion ō ē endyseōs himation kosmōs This verse discusses the adornment of women. "hon" refers to "which". "esto" is a form of "to be", in the subjunctive mood. "ouch" is a negative particle, meaning "not". "ho" is the definite article, "the". "exōthen" means "from outside". "emplokēs trichōn" refers to "braiding of hairs". "kai" means "and". "peritheseōs chrysion" refers to "putting on of gold jewelry". "ē" is a disjunctive particle, similar to "or". "endyseōs himation kosmōs" refers to "wearing of clothing" or "the beauty of garments". The overall message is a discouragement of external adornment. [1PE.3.4] But the hidden person of the heart is imperishable, gentle, and quiet in spirit, and this is very precious in the sight of God. [§] all’ ho kryptos tes kardias anthropos en to aphtharto tou praeos kai hesuchiou pneumatos ho estin enopion tou theou polytelees. This verse describes the hidden person of the heart, which is imperishable, gentle, and quiet in spirit, and is very precious in the sight of God. "Kryptos" means hidden. "Kardia" refers to the heart, often understood as the inner self. "Pneuma" means spirit or breath. "Praos" indicates gentleness or meekness, and "hesuchios" means quiet or peaceful. "Polytelees" signifies something of great value or preciousness. [1PE.3.5] Thus, in times past, the holy women who hoped in God adorned themselves by submitting to their own men. [§] hooteos gar pote kai hai hagiai gynaikai hai elpizousai eis theon ekosmoun heautas hypotassomenai tois idiois andrasin This verse discusses how holy women in the past adorned themselves by submitting to their own husbands, while hoping in God. We will translate the names of God literally. "Theos" will be translated as "God". [1PE.3.6] As Sarah obeyed Abraham, calling him my Lord, of whom you have become children by doing good and not fearing any terror. [§] hos Sarra hypekousen to Abram kurion auton kalousa hes egenethete tekna agathopoiusai kai me phoboumenai medemian ptoesin This verse discusses Sarah’s obedience to Abraham, calling him “Lord,” and becoming the mother of children through good deeds, without fear. The verse uses “kurion” which refers to ‘Lord’ or ‘Master’ and is a title of respect. The verse also refers to Sarah becoming the mother of children and making good deeds. [1PE.3.7] Husbands, living together according to knowledge, with the female as the weaker vessel, give honor even as to joint heirs of the grace of life, so that your prayers may not be hindered. [§] hoi andres homoios, synoikountes kata gnosis hos asthenestero skeuoi to gunaikeio, aponemontes timen hos kai συγκληροnomois charitos zoos eis to me egkoptesthai tas proseuchas humon. This verse discusses how husbands should live with their wives. 'hoi andres' means 'the men' or 'husbands'. 'synoikountes' refers to living together. 'kata gnosis' means 'according to knowledge'. 'hos asthenestero skeuoi to gunaikeio' means 'as to the weaker vessel, the female'. 'aponeomontes timen' means 'giving honor'. 'hos kai συγκληροnomois charitos zoos' means 'even as joint heirs of the grace of life'. 'eis to me egkoptesthai tas proseuchas humon' means 'so that your prayers may not be hindered'. [1PE.3.8] And the result is that all are of the same mind, sympathetic, loving brothers, compassionate, and humble-minded. [§] ho de telos pantes homophrones, sympatheis, philadelphoi, eusplanghnoi, tapeinophrones This verse is from the Greek New Testament. It describes the qualities of believers. 'ho de telos' means 'and the end' or 'and the result'. 'pantes' means 'all'. 'homophrones' means 'of the same mind'. 'sympatheis' means 'sympathetic'. 'philadelphoi' means 'loving brothers'. 'eusplanghnoi' means 'compassionate'. 'tapeinophrones' means 'humble-minded'. [1PE.3.9] Do not repay evil for evil or insult for insult. Instead, bless, for to this you were called, so that you might inherit a blessing. [§] may apo-di-don-tes ka-kon an-ti ka-kou ee loi-do-ri-an an-ti loi-do-ri-as, too-an-tee-on de eu-lo-goon-tes, ho-ti eis too-to ek-lee-thee-te, hee-na eu-lo-gi-an kle-ro-no-mee-se-te. This verse instructs believers not to retaliate with evil for evil or insult for insult, but rather to bless, as they were called to inherit a blessing. The verse emphasizes a response of blessing rather than reciprocal harm. It is a call for a higher moral standard, focusing on blessing instead of revenge. [1PE.3.10] For whoever desires life and to see good days, let them restrain their tongue from evil and their lips from speaking deceit. [§] ho gar thelon zoon agapan kai idein hemeras agathas pausato ten glossa apo kakou kai cheili tou me lalesai dolon This verse comes from 1 Peter 3:10. It discusses desiring life and good days and, as a result, avoiding harmful speech and deceit. The original verse is in Koine Greek, and the request is to translate the names of God literally, which is not applicable to this verse. However, I will provide a literal translation of the verse itself, prioritizing clarity and modern English grammar. [1PE.3.11] Let him turn away from evil and do good, let him seek peace and pursue it. [§] ek-klee-nah-toh deh apo kak-oo kai poi-eh-sah-toh ah-gah-thon, zeh-teh-sah-toh ei-ray-neen kai dee-ohk-sah-toh ahv-teen This verse uses a series of imperative verbs (commands) in the third person singular. It is instructing someone to turn away from evil, to do good, to seek peace, and to pursue it. The verse isn’t directly referencing any divine names, so no divine name translation is necessary. [1PE.3.12] Because the eyes of the Lord are upon the righteous ones, and his ears are open to their supplication, but the face of the Lord is against those doing evil things. [§] hoti ophthalmoi kyriou epi dikaiouskaikai ota autou eis deesis auton, prosopon de kyriou epi poiountas kaka. This verse states that the eyes of the Lord are upon the righteous and his ears are open to their supplication, but the face of the Lord is against those who do evil. 'Ophthalmoi' means 'eyes', 'kyriou' means 'of the Lord', 'epi' means 'upon', 'dikaiouskaikai' is a combined word meaning 'the righteous ones', 'ota' means 'ears', 'autou' means 'of him/her/it', 'eis' means 'into/to', 'deesis' means 'supplication', 'prosopon' means 'face', and 'poiountas' means 'doing'. 'Kaka' means 'evil things'. [1PE.3.13] And who is the one who will harm you, if you become zealous ones of the good? [§] kai tis ho kakoson humas, ean tou agathou zelotai genethe? This verse asks a rhetorical question about who could harm those who are zealous for good. “Kai” means “and.” “Tis” means “who?” or “which one?” “Ho” is a definite article, similar to “the.” “Kakoson” means “will harm.” “Humas” means “you” (plural, accusative). “Ean” means “if.” “Tou agathou” means “of the good.” “Zelotai” means “zealous ones.” “Genethe” means “become.” The verse poses a challenge: if one strives for goodness, who could possibly harm them? [1PE.3.14] But if you also suffer because of righteousness, blessed are you. And do not fear their fear, nor be disturbed. [§] all ei kai paschoite dia dikaiosunen, makarioi. ton de phobon autōn mē phobēthēte mēde tarachthete This verse comes from 1 Peter 3:14. It addresses believers facing suffering for righteousness’ sake. "All" indicates a conditional statement, "if". "Ei" is a conjunction meaning "if". "Kai" means "and". "Paschoite" means "you suffer". "Dia" means "through" or "because of". "Dikaiosunen" means "righteousness". "Makarioi" means "blessed". "Ton" is the masculine singular definite article, "the". "De" is a particle that is often translated as "and", but has a weaker connection. "Phobon" means "fear". "Auton" is the possessive pronoun "their". "Mē" is a negative particle. "Phobēthēte" means "fear". "Mēde" is a negative particle meaning "nor". "Tarachthete" means "be disturbed". [1PE.3.15] And consider my Lord Christ holy in your hearts, being ready at all times to give a defense to everyone who asks you for a reason regarding the hope that is within you. [§] kyrios de ton Christon hagiasate en tais kardiais hymon, hetoimoi aei pros apologian panti toi aitounti hymas logon peri tes en hymin elpidos This verse comes from 1 Peter 3:15. It instructs believers to sanctify the Lord Christ in their hearts, and always be prepared to give a defense to everyone who asks for a reason for the hope that is in them. 'Kyrios' means 'Lord'. 'Christos' is the equivalent of 'Christ'. 'Hagiasate' means 'sanctify' or 'make holy'. 'En tais kardiais hymon' translates as 'in your hearts'. 'Aei' means 'always'. 'Pros apologian' refers to being ready for a defense or answer. 'Panti toi aitounti hymas logon' means 'to everyone who asks you for a reason'. 'Peri tes en hymin elpidos' translates as 'about the hope that is in you'. [1PE.3.16] But with gentleness and fear, having a good conscience, so that in whatever you are spoken against, those who influence your good behavior in Christ may be ashamed. [§] alla meta prautetos kai phobou, syneidēsin echontes agathēn, hina en hō katalaleishte kataischynthōsin hoi epēreazontes hymōn tēn agathēn en Christō anastrophēn. This verse comes from 1 Peter 3:16. It discusses living a life that causes those who speak against good behavior to be ashamed. 'alla' means 'but', 'meta' means 'with', 'prautetos' means 'gentleness', 'kai' means 'and', 'phobou' means 'fear', 'syneidēsin' means 'conscience', 'echontes' means 'having', 'agathēn' means 'good', 'hina' means 'that', 'en hō' means 'in which', 'katalaleishte' means 'you speak against', 'kataischynthōsin' means 'they may be ashamed', 'hoi' means 'those who', 'epēreazontes' means 'influence', 'hymōn' means 'your', 'tēn' means 'the', 'agathēn' means 'good', 'en Christō' means 'in Christ', 'anastrophēn' means 'behavior'. [1PE.3.17] For it is better to suffer while doing good things, if the Gods wish it, than to suffer while doing evil things. [§] kreitton gar agathopoiountas, ei thelei to thelema tou theou, paschein era kakopoiountas. This verse discusses it being better to suffer while doing good, if it is the will of God, than to suffer while doing evil. 'Kreitton' means 'better'. 'Agathopoiountas' means 'those doing good things'. 'Ei thelei' means 'if it wishes'. 'To thelema tou theou' means 'the will of God'. 'Paschein' means 'to suffer'. 'Era' is a conjunction, meaning 'than'. 'Kakopoiountas' means 'those doing evil things'. [1PE.3.18] Because also Christ once suffered concerning sins, a righteous one on behalf of unrighteous ones, in order to bring you to god, having been put to death in flesh, but made alive in spirit. [§] hoti kai Christos hapax peri hamartion eparthen, dikaios huper adikōn, hina humas prosagagēi tō theō thanatōtheis men sarki, zōopoiētheis de pneumati. This verse, from 1 Peter 3:18, discusses the suffering of Christ once for sins. It states that Christ, being righteous, suffered on behalf of the unrighteous, in order to bring people to God. This was accomplished through death in the flesh, but he was made alive in spirit. The names of God are not explicitly present in this verse, but 'theos' is present which means 'god'. [1PE.3.19] In which also, having gone, he proclaimed to the spirits in prison. [§] en hoo kai tois en fulakee pneumasin poreutheis ekēruksen This verse originates from 1 Peter 3:19. It describes a spiritual journey and proclamation. 'En hoo' means 'in which', referring to the spirit through which the proclamation is made. 'Kai' means 'and'. 'Tois en fulakee pneumasin' translates to 'to the spirits in prison'. 'Poreutheis' means 'having gone'. 'Ekēruksen' means 'he proclaimed'. [1PE.3.20] They disobeyed at one time, when the patience of God was being extended in the days of Noah, while an ark was being constructed. Within it, few—that is, eight souls—were saved through water. [§] apeithésasín pote, hóte apexedécheto hē toú theoú makrothymía en hémerais Noé kataskeuazoménēs kibōtós eis hḗn olígoi, toút’ éstin októ psuchaí, diesṓthēsan di’ húdatos This verse describes the disobedience of people in the days of Noah, and how God’s patience was extended while the ark was being built. Only a few souls – eight in total – were saved through the waters. [1PE.3.21] And this also now saves you, baptism, not a discarding of the body’s filth, but an appeal of a good conscience to God, through the resurrection of Jesus Christ. [§] ho kai humas antitupoon nun sozei baptisma, ou sarkos apothesis rupou all'a syneidēseōs agathēs eperōtēma eis theon, di' anastaseōs Iēsou Christou This verse discusses baptism as a spiritual purification, not a physical one. It states that baptism now saves you, not by removing physical dirt, but by appealing to God through a good conscience via the resurrection of Jesus Christ. [1PE.3.22] Who is at the right hand of God, having gone into heaven, with angels and authorities and powers subjected to him. [§] hos estin en dexia tou theou poreutheis eis ouranon hypotagonton autoi angelon kai exousion kai dynameon. This verse describes someone who is at the right hand of God, having gone into heaven with angels, authorities, and powers being subjected to them. 'Hos' is a relative pronoun meaning 'who' or 'which'. 'Estin' is a form of 'to be', meaning 'is'. 'Dexia' means 'right hand'. 'Tou theou' is 'of God'. 'Poreutheis' is a participle meaning 'having gone'. 'Eis ouranon' is 'into heaven'. 'Hypotagonton' is another participle meaning 'having been subjected'. 'Autoi' is a pronoun referring to 'him'. 'Angelon' means 'angels'. 'Exousion' means 'authorities'. 'Dynameon' means 'powers'.

1PE.4

[1PE.4.1] Therefore, since Christ suffered in the flesh, arm yourselves also with the same thought, because the one who suffered in the flesh has ceased from sin. [§] Khris-too oo-n pa-thon-tos sar-kee kai hu-meis ten au-ten en-no-ian ho-plee-sas-the, ho-tee ho pa-thon sar-kee pepau-tai ha-mar-tee-as This verse discusses Christ’s suffering in the flesh and encourages believers to adopt the same mindset. It asserts that Christ, through his suffering in the flesh, has ceased from sin. Because this verse is Greek, the names of God are not directly present, so there is nothing to translate literally. [1PE.4.2] For the purpose of no longer living according to the desires of humans, but according to the will of God, I will live the remaining time in flesh. [§] eis to meketi anthropōn epithymiais alla thelēmati theou ton epilipoen en sarki biōsai chronon. This verse discusses living the remaining time on earth not according to human desires, but according to the will of God. 'eis' means 'into' or 'for the purpose of'. 'to' is a definite article, 'the'. 'mēketi' means 'no longer'. 'anthropōn' is the genitive plural of 'anthrōpos' meaning 'of humans'. 'epithymiais' refers to 'desires'. 'alla' means 'but'. 'thelēmati' is the dative singular of 'thelēma' meaning 'by the will of'. 'theou' is the genitive singular of 'theos', 'of God'. 'ton epilipoen' means 'the remaining'. 'en sarki' means 'in flesh' or 'while alive'. 'biōsai' is a verb meaning 'to live'. 'chronon' means 'time'. [1PE.4.3] For the past time is sufficient to have accomplished the will of the nations, having walked in immorality, desires, drunken revelry, feasts, drinking, and unlawful idolatry. [§] arke-tos gar ho pare-lee-loo-thos khro-nos to boo-lee-ma ton eth-non ka-tei-r-gas-thai pe-po-reu-men-os en a-sel-gei-ais, ep-i-the-mi-ais, oi-no-flu-gi-ais, ko-mois, po-tois kai a-the-mi-tois ei-do-lo-la-tri-ais. This verse discusses how a sufficient amount of time has already been given for people not part of God’s chosen people to live according to their own desires and practices. It lists various forms of immoral and idolatrous behavior. The verse states that the time allotted for these non-God-followers to pursue their own will has been enough. The term 'sufficient' is used to indicate this completed period. [1PE.4.4] In which they are strangers, not running together with you into the same pouring out of debauchery, while blaspheming. [§] en hoo xenizontai mee suntrekhonton humon eis teen autooteen tees asotia anakhusin blasphemountes This verse discusses people who are strangers and not participating with 'you' in a pouring out of debauchery, while blaspheming. 'En' indicates 'in', 'hoo' is a demonstrative pronoun 'which', 'xenizontai' means 'they are strangers', 'mee suntrekhonton humon' means 'not running together with you', 'eis teen autooteen tees asotia' is 'into the same of debauchery', 'anakusin' means 'pouring out', and 'blasphemountes' means 'blaspheming'. [1PE.4.5] Those will render an account to the One ready, having judgment, to judge the living and the dead. [§] hoi apodousin logon toi hetoimoi echonti krinai zontas kai nekrous This verse discusses those who will give an accounting to the One ready to judge the living and the dead. "hoi" refers to those who, "apodousin" means to give back or render, "logon" means an account or reason, "toi hetoimoi" is the one ready, "echonti" having or possessing, "krinai" to judge, "zontas" the living, and "nekrous" the dead. [1PE.4.6] For this reason also, the gospel was proclaimed even to the dead, so that they might be judged according to humans concerning the body, but live according to the Gods concerning the spirit. [§] eis touto gar kai nekrois euangelisthe, hina krithosin men kata anthropous sarki, zosin de kata theon pneumati. This verse describes the purpose of the gospel being preached even to those who are dead. It states that judgement will occur according to human standards regarding the body, but life will be according to God concerning the spirit. 'The Gods' is used here as the plural form of 'God'. [1PE.4.7] Concerning all things, the end has drawn near. Therefore, be disciplined in mind and be alert in prayers. [§] Pan-ton de to telos eggi-ken. so-fro-nee-sa-te oon kai nep-sa-te eis pro-seu-chais This verse is from the New Testament, specifically 1 Peter 4:7. It speaks of the nearness of the end and urges believers to be disciplined in mind and alert in prayer. The original language is Koine Greek. 'Pan-ton' means 'of all things,' 'de' is a conjunction meaning 'and', 'to telos' means 'the end', 'eggi-ken' means 'has drawn near', 'so-fro-nee-sa-te' means 'be disciplined', 'oon' means 'therefore', 'kai' means 'and', 'nep-sa-te' means 'be sober' or 'be alert', and 'eis pro-seu-chais' means 'into prayers'. [1PE.4.8] Having a great love for yourselves above all else, because love covers a multitude of sins. [§] pros panton ten eis heautous agapen ektenes echontes, hoti agape kaluptei plethos hamartion This verse discusses having a strong love for oneself first, then explains that love covers a multitude of sins. The words themselves do not directly name God, but discuss principles related to love. Therefore, no names of God are present to translate. [1PE.4.9] Be loving to strangers toward one another without grumbling. [§] philoxenoi eis allēlous aneu gongysmon This verse is from the New Testament, specifically Philippians 1:15. It describes a quality of Christian community. 'Philoxenoi' means loving strangers, or hospitable. 'Eis allēlous' means 'to one another'. 'Aneu' means 'without'. 'Gongysmon' means grumbling, complaining, or murmuring. [1PE.4.10] Each one, as they received a gift, should use it to serve others as good stewards of God’s varied grace. [§] hekastos kathos elaben charisma eis heautous auto diakonountes hos kaloi oikonomoi poikiles charitos theou This verse discusses each person using the gift they received to serve others as good stewards of God's varied grace. "Hekastos" means each or every one. "Kathos" means as or according as. "Elaben" means they received. "Charisma" means gift or grace. "Eis heautous" means to themselves. "Auto" reinforces 'themselves'. "Diakonountes" means serving. "Hos" means as or like. "Kaloi" means good. "Oikonomoi" means stewards or managers. "Poikiles" means varied or diverse. "Charitos" means grace. "Theou" means of God. [1PE.4.11] If anyone speaks, let it be as words of God; if anyone serves, let it be as from the power that God provides, so that in all things God may be glorified through Jesus Christ, to whom be the glory and the power forever and ever, amen. [§] ei tis lalei, hos logia theou; ei tis diakonei, hos ex ischuos hes choregei ho theos, hina en pasin doxazetai ho theos dia Iesou Christou hoi estin he doxa kai to kratos eis tous aionas ton aionon, amen. This verse discusses speaking and serving as gifts from God. It emphasizes that all glory should be given to God through Jesus Christ. 'Theos' is consistently used, representing 'God'. [1PE.4.12] Beloved, do not be surprised by the testing within you that happens as a trial for you, as if something strange is happening to you. [§] Beloved, do not be surprised by the testing within you happening as a trial to you, as if something strange is happening to you. This verse speaks to believers experiencing trials. The original Greek uses a word for "testing" that implies a refining fire. The author encourages the audience not to be shocked or treat these trials as foreign occurrences, but rather as part of the Christian experience. It's important to translate the words literally, even if the resulting English is less poetic. [1PE.4.13] But as you share in the sufferings of the Christ, rejoice, so that you may also rejoice and be overjoyed when His glory is revealed. [§] alla katho koinoneite tois tou Christou pathemasin, hairete, hina kai en tei apokalypsei tes doxes autou charete agalliomenoi. This verse speaks of sharing in the sufferings of Christ, and the joy that will be experienced when His glory is revealed. "alla" means but. "katho" means as. "koinoneite" means you share. "tois" is a preposition meaning 'with' or 'to'. "tou Christou" means 'of the Christ'. "pathemasin" means 'sufferings'. "hairete" means rejoice. "hina" means that, in order that. "kai" means also, even. "en" means in. "tei apokalypsei" means 'the revealing'. "tes doxes autou" means 'of His glory'. "charete" means you rejoice. "agalliomenoi" means rejoicing. [1PE.4.14] If you are being reviled in the name of Christ, blessed are you, for the spirit of glory and the spirit of God rests upon you. [§] ei oneidizesthe en onomati Christou, makarioi, hoti to tes doxēs kai to tou theou pneuma eph humas anapauei. This verse speaks of being reviled for the name of Christ, and states that those who are will be blessed because the spirit of glory and the spirit of God rests upon them. The names used are 'Christ' and 'God'. 'Christ' is a title, not a name, meaning 'anointed one'. 'God' is the direct translation of 'theos'. [1PE.4.15] Let no one among you experience suffering as a murderer, or as a thief, or as one who does wrong, or as one who improperly oversees the affairs of others. [§] may no one of you suffer as a murderer or a thief or a wrongdoer or as one who meddles in the affairs of others. This verse is a warning against living a life that brings suffering upon oneself through immoral or harmful actions. It lists specific examples of such actions: murder, theft, wrongdoing in general, and interfering in the affairs of others. The intent is to encourage righteous living and avoidance of behaviors that will lead to negative consequences. [1PE.4.16] But if as a Christian, let him not be ashamed, rather let him glorify the God in this part. [§] ei de hos christianos, me aischunesto, doxazeto de ton theon en to meri touto This verse, taken from 1 Peter 4:16, instructs a believer not to be ashamed of identifying as a Christian, but rather to glorify God for possessing that identity. "Christianos" refers to a follower of Christ. "Theos" is the Greek word for God. "Meris" means a part or portion. In context, it likely refers to the aspect of being a Christian. [1PE.4.17] Because the time has come for judgment to begin from the house of God. But if it begins first with us, what will be the end of those who do not obey the good news of God? [§] hoti ho kairos tou arxasthai to krima apo tou oikou tou theou. ei de proton aph' hemon, ti to telos ton apeithonton toi tou theou euaggelion? This verse discusses the timing of judgment and questions whether judgment will begin with believers or unbelievers. "kairos" refers to a specific, opportune time. "krima" means judgment. "oikos tou theou" is 'the house of God', referring to the community of believers. "euaggelion" means 'good news', or 'gospel'. The verse questions what will happen to those who do not obey the good news of God. [1PE.4.18] And if the righteous one is scarcely saved, where will the ungodly one and the sinner be? [§] kai ei ho dikaios molis sosetai, ho asebes kai hamartolos pou phanetae This verse asks a rhetorical question about the fate of the unrighteous. "kai" means 'and'. "ei" means 'if'. "ho dikaios" means 'the righteous one'. "molις" means 'with difficulty' or 'scarcely'. "sosetai" means 'will be saved'. "ho asebes" means 'the ungodly one'. "kai" means 'and'. "ho hamartolos" means 'the sinner'. "pou" means 'where'. "phanetae" means 'will appear'. The verse poses the question: If the righteous one is scarcely saved, where will the ungodly one and the sinner appear? [1PE.4.19] Therefore, also, those who are suffering according to the will of God should entrust their souls to their faithful creator while doing good. [§] hōshte kai hoi paschontes kata to thelēma tou theou pistōi ktistēi paratithesthōsan tas psychas autōn en agathopoiia. This verse instructs those who are suffering to entrust their souls to their faithful creator, doing good. 'Thelema' refers to will or desire. 'Theou' is the genitive of 'theos', meaning 'of God'. 'Ktistēi' refers to a creator or builder. 'Psychas' is the plural accusative of 'psyche', meaning souls. 'Agathopoiia' means doing good or beneficence.

1PE.5

[1PE.5.1] I, a fellow elder, exhort the elders among you, and I am a witness to the sufferings of the Christ, and also a sharer of the coming revealed glory. [§] Presbuteros tous en humin parakalo ho sumpresbuteros kai martus ton tou Christou pathematon, ho kai tes mellousas apokalyptesthai doxas koinonos. This verse is from 1 Peter 5:1. 'Presbuteros' means elder. 'Tous en humin' means 'those among you'. 'Parakalo' means 'I exhort'. 'Ho sumpresbuteros' means 'the fellow elder'. 'Kai martus' means 'and witness'. 'Ton tou Christou pathematon' means 'of the sufferings of the Christ'. 'Ho kai tes mellousas apokalyptesthai doxas' means 'the one also of the coming revealed glory'. 'Koinonos' means 'sharer' or 'partaker'. Therefore the verse is a statement from a fellow elder to the elders among them, urging them onward as a witness to the Christ's sufferings and a sharer in the coming glory. [1PE.5.2] Shepherd the flock of God that is among you, overseeing not by compulsion, but willingly, according to God, and not for dishonest profit, but eagerly. [§] poimainate to en humin poimnion tou theou episkopountes me anankastoos all' hekousioos kata theon, mede aischrokerdos alla prothumos This verse instructs individuals to shepherd the flock of God that is among them, overseeing not under compulsion, but willingly, according to God, and not for dishonest gain, but eagerly. 'Poimainate' is a verb meaning to shepherd. 'Poimnion' refers to a flock of sheep, and by extension, a group of people to be cared for. 'Theou' means of God. 'Episkopountes' means overseeing, or watching over. 'Me anankastoos' means not under compulsion. 'Hekousioos' means willingly. 'Kata theon' means according to God. 'Mede aischrokerdos' means not for dishonest gain. 'Prothumos' means eagerly or willingly. [1PE.5.3] Nor as those who dominate over those allotted to their care, but becoming examples to the flock. [§] may-de hoos ka-ta-ky-ry-u-on-tes ton kle-ron al-la ty-poi gin-o-men-oi too poi-mni-ou This verse is from 1 Peter 5:3. It describes elders not lording it over those assigned to their care, but being examples to the flock. "μηδ’" is a negative particle meaning "nor" or "not". "ὡς" means "as". "κατακυριεύοντες" is the present active participle of κατακυριεύω, meaning "to dominate" or "to lord over". "τῶν κλήρων" means "of the portions" or "of the allotted ones" (the flock). "ἀλλὰ" means "but". "τύποι" means "examples" or "patterns". "γινόμενοι" is the present middle participle of γίνομαι, meaning "becoming". "τοῦ ποιμνίου" means "of the flock". [1PE.5.4] And having been revealed of the chief shepherd, you will receive the unfading crown of glory. [§] kai phanerothentos tou archipoimenos komieishte ton amarantinon tes doxes stephanon This verse comes from 1 Peter 5:4 in the Greek New Testament. 'kai' means 'and'. 'phanerothentos' is the genitive participle of 'phaneroo', meaning 'having been revealed'. 'tou archipoimenos' means 'of the chief shepherd'. 'komieishte' is a verb meaning 'you will receive'. 'ton amarantinon' means 'the unfading'. 'tes doxes' means 'of glory'. 'stephanon' means 'crown'. [1PE.5.5] Likewise, you who are younger, submit to you who are older. And all of you, clothe yourselves with humility, because the God opposes the proud, but gives grace to the humble. [§] homoios, neoteroi, hypotagete presbyterois, pantes de allēlois tēn tapeinophrosynēn egkombōsasthe, hoti ho theos hyperēphanois antitassetai, tapeinois de didosin charin. This verse is from 1 Peter 5:5. It instructs younger people to submit to elders, and all to clothe themselves with humility, because God opposes the proud, but gives grace to the humble. 'Ὁμοίως' means 'likewise', 'νεώτεροι' means 'younger', 'ὑποτάγητε' means 'submit', 'πρεσβυτέροις' means 'to elders', 'πάντες δὲ' means 'and all', 'ἀλλήλοις' means 'one another', 'τὴν ταπεινοφροσύνην' means 'humility', 'ἐγκομβώσασθε' means 'clothe yourselves with', 'ὅτι' means 'because', 'ὁ θεὸς' means 'the God', 'ὑπερηφάνοις' means 'to the proud', 'ἀντιτάσσεται' means 'opposes', 'ταπεινοῖς δὲ' means 'but to the humble', 'δίδωσιν' means 'gives', and 'χάριν' means 'grace'. [1PE.5.6] Humble yourselves therefore under the powerful hand of God, that He may exalt you in due time. [§] tapeinoohte hoo hupo ten krataian cheira tou theou, hina humas hupsoose en kairo This verse utilizes words from the original Koine Greek text. 'Tapeinoohte' means 'humble yourselves'. 'Hupo' means 'under'. 'Ten krataian cheira' means 'the powerful hand'. 'Tou theou' means 'of God'. 'Hina' means 'that' or 'in order that'. 'Humas hupsoose' means 'He may exalt you'. 'En kairo' means 'in due time'. The verse speaks of humbling oneself before God's power so that God will lift you up at the appropriate time. [1PE.5.7] Having cast all of your worry upon him, because he cares for you. [§] pas-an teen mer-im-nan hu-mon ep-ee-rip-san-tes ep' au-ton, ho-tee au-to-mee mel-ee per-ee hu-mon. This verse appears to be from 1 Peter 5:7. The original is in Koine Greek. We are asked to translate based on literal naming of divine titles, which are not present in this verse, but are implied. The verse speaks of casting all worry onto someone who cares for you. The 'someone' is understood to be God, so the translation will reflect that understanding. The verse uses the pronoun 'him' and 'you' extensively, and uses verb tenses that are descriptive and emphatic. [1PE.5.8] Be sober, be watchful. Your adversary the accuser, like a roaring lion, walks around seeking someone to devour. [§] nee-psah-teh, greh-goreh-sah-teh. ho an-tee-dee-kos hoo-mon dee-ah-bo-los hose leh-ohn oh-roo-om-enos per-ee-pah-tee zee-ton tee-nah kah-tah-pee-een. This verse uses a series of words from the original text. 'Nee-psah-teh' suggests being sober-minded or vigilant. 'Greh-goreh-sah-teh' is a command to stay awake or watch. 'An-tee-dee-kos' refers to an adversary or opponent. 'Dee-ah-bo-los' is a slanderer or accuser. 'Hose leh-ohn oh-roo-om-enos' describes something like a roaring lion. 'Per-ee-pah-tee zee-ton tee-nah kah-tah-pee-een' indicates someone walking around seeking whom to swallow. [1PE.5.9] To whom, stand firm in the faith, knowing that the same sufferings are being fulfilled in your brotherhood throughout the world. [§] hay an-tee-stay steh-reh-oy tee tee pist-ei eye-doh-tes tah ow-tah tahn pah-thee-mah-ton tee teen en kohs-moh hoo-mon ah-del-fo-tee eh-pee-tel-ees-thai This verse uses the relative pronoun 'who' referring to an implied subject, and instructs them to stand firm in faith. It asserts that they share in the same sufferings as their brotherhood throughout the world. The grammatical structure is complex, involving participial phrases and a subtle sense of shared experience. [1PE.5.10] But the God of all grace, the One who called you into His eternal glory in Christ, after you have suffered a little while, will Himself restore, support, strengthen, and establish you. [§] ho de theos pasēs charitos, ho kalēsas humas eis tēn aiōniōn autou doxān en Christō oligon pathontas autos katartisei, stērixei, sthenōsei, themeliōsei. This verse refers to 'the God of all grace', who called believers to His eternal glory in Christ, after a little suffering. He will restore, support, strengthen, and establish them. The original Greek uses 'theos' for God, 'charitos' for grace, 'doxa' for glory, and various verbs to describe His actions. [1PE.5.11] To him belongs the power for all time. So be it. [§] to him the power to the ages, amen This phrase expresses a declaration of lasting power belonging to a divine entity. "To him" indicates possession, "the power" signifies strength and authority, "to the ages" denotes eternity, and "amen" is an affirmation of truth. [1PE.5.12] Through Silvanus, to you the faithful brother, as I consider, I wrote in a little while, encouraging and bearing witness that this is true grace of God, in which you should stand. [§] Dia Silouanou humin tou pistou adelphou, hos logizomai, di' oligon egrapsa parakalon kai epimarturon tauten einai alitheia charin tou theou eis hen stete. This verse is from the New Testament, specifically 1 Peter 5:12. It’s written in Koine Greek. The verse states that the author wrote briefly through Silvanus, a faithful brother, encouraging and testifying that this grace of God is true, and in which the recipients should stand firm. Because the prompt asks for a literal translation of the *names of God* I will only address 'theos' which is 'God'. [1PE.5.13] The one in Babylon, who is chosen together, greets you, and Mark, my son. [§] as-pah-zeh-tai hu-mas hay en Bah-boo-loan-ee sun-ek-lek-tay kai Mar-kos ho hyee-os moo This verse comes from the New Testament. It is a greeting from Peter, identifying those who greet the recipients with him. "Asspazetai" is a verb meaning "greets." "Hymas" is a pronoun meaning "you" (plural). "Hay en Babyloni" means "the one in Babylon". "Suneklektee" means "chosen together". "Kai" means "and". "Markos" is a name, "Mark". "Ho hyios moo" means "my son". [1PE.5.14] Greet one another with a kiss of love. Peace to you all who are in Christ. [§] as-pas-as-the al-le-loos en fee-lee-ma-tee a-ga-pees. Ei-ray-nee hoo-meen pas-een tois en Khrees-toe. This verse is in Koine Greek and instructs believers to greet each other with a kiss of love and extends peace to all who are in Christ. 'Aspasasthe' is a verb meaning 'greet' or 'salute.' 'Alleloous' means 'one another.' 'Philima' refers to a kiss, used here as a symbol of affection. 'Agapes' signifies a loving, unconditional affection. 'Eirene' means 'peace.' 'Hoomin' is 'to you.' 'Paseen' means 'all.' 'Tois' means 'to those' or 'among.' 'En' means 'in.' 'Khristoe' is the name 'Christ'.