ManyBibles

1 Petrus 1

7 terjemahan · baca melalui 12 tradisi.

NCB · Alkitab Konsensus Baru

1Peter, an apostle of Jesus Christ, to chosen sojourners of dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2according to foreknowledge of God the Father, in sanctification of Spirit, to obedience and sprinkling of blood of Jesus Christ: Grace to you and peace be multiplied. 3Blessed is the God and Father of our Lord Jesus Christ, who according to his great mercy has begotten us again to a living hope through the resurrection of Jesus Christ from the dead, 4to an inheritance incorruptible and undefiled and unfading, reserved in the heavens for you, 5the ones being guarded by the power of God through faith for a salvation ready to be revealed in the last time. 6In this you rejoice, for a little while now, if it is necessary, having been grieved in various trials, 7so that the testing of your faith, much more precious than gold that perishes but is being tested through fire, may be found to result in praise and glory and honor at the revelation of Jesus Christ; 8whom, having not seen, you love; in whom, now not seeing but believing, you rejoice with joy unspeakable and glorified, 9receiving the end of your faith, salvation of souls. 10Concerning this salvation, prophets sought out and searched out, prophesying concerning the grace toward you, 11searching in regard to what or what manner of time the Spirit of Christ that was in them was pointing, testifying beforehand the sufferings of Christ and the glories after these. 12To whom it was revealed that not to themselves, but to you they were ministering these things, which now have been announced to you through the ones having evangelized you in Holy Spirit sent from heaven, into which things angels desire to look. 13Therefore, having girded up the loins of your mind, being sober, hope perfectly upon the grace being brought to you at the revelation of Jesus Christ. 14As children of obedience, not being conformed to the former desires in your ignorance, 15but as the one having called you is holy, you yourselves also become holy in all conduct, 16because it is written: 'You will be holy, because I am holy.' 17And if you invoke as Father the impartially judging one according to the work of each, conduct yourselves in fear during the time of your sojourn, 18knowing that not with corruptible things, with silver or gold, were you redeemed from your vain conduct father-handed-down, 19but with precious blood, as of a lamb unblemished and unspotted, of Christ, 20foreknown indeed before the foundation of the world, but manifested at the end of the times for you, 21who through him are believers in God, the one having raised him from the dead and having given him glory, so that your faith and hope might be in God. 22Having purified your souls in obedience to the truth through Spirit for sincere brotherly love, love one another earnestly from a pure heart, 23having been begotten again, not of corruptible seed but of incorruptible, through the living and abiding word of God. 24Because all flesh is as grass, and all its glory as the flower of grass. The grass withers, and its flower falls; 25but the saying of the Lord abides forever. And this is the saying having been evangelized to you.

Hasil buatan AI, bukan terjemahan manusia. Baca 1 Petrus 1 dalam Alkitab Konsensus Baru →

Hal yang disepakati oleh tradisi

In the interpretation of 1 Peter 1, several traditions affirm that the Holy Spirit effects the new birth instrumentally through the external, preached Word of God. Some traditions also find support in the text for specific liturgical or ascetic practices, identifying the unblemished Lamb imagery as the foundation for preparing Eucharistic bread, or viewing the command to gird the mind as a mandate for rigorous spiritual watchfulness. However, the chapter's profound soteriological language is… Masuk untuk membaca konsensus penuh →

Letak perbedaan tradisi

  • God's election and foreknowledge refer to His active, eternal decree of adoption rather than a passive prescience of human choices.

    orthodox: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY

  • The concept of being born again or regenerated refers to the interior renewal accomplished objectively in the sacrament of Baptism.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: QUALIFY; baptist: DENY; anabaptist: DENY

  • Regeneration is a sovereign, monergistic work of God causing the elect to be born again.

    orthodox: DENY; oriental-orthodox: DENY; reformed: AFFIRM; methodist: DENY; restorationist: DENY

  • The 'enduring word of God' specifically designates the proclaimed Gospel.

    orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; restorationist: AFFIRM

  • The purification of souls through obedience to the truth demonstrates that justification is a true interior renewal requiring faith formed by love.

    catholic: AFFIRM; lutheran: DENY; reformed: DENY

  • The purification of souls through obedience to the truth demonstrates that salvation requires active human compliance with gospel commands, precluding faith-only salvation.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY; restorationist: AFFIRM

  • The preservation of believers by the power of God guarantees the absolute security and final perseverance of the elect.

    reformed: AFFIRM; baptist: QUALIFY

  • The identification of Christ as an unblemished lamb explicitly connects His sacrifice as the antitypical fulfillment of the Old Testament sanctuary system.

    oriental-orthodox: QUALIFY; adventist: AFFIRM

  • The testing of faith by fire indicates that physical persecution and martyrdom are normative expectations for the true, faithful church.

    lutheran: QUALIFY; anabaptist: AFFIRM

  • The phrase 'joy unspeakable and full of glory' describes the ecstatic, affective manifestation that characterizes a Spirit-filled life.

    lutheran: DENY; pentecostal: AFFIRM

Bagaimana setiap tradisi membacanya

Setiap bacaan dihasilkan secara terpisah — tidak ada tradisi yang melihat jawaban tradisi lainnya.

Catholic

In its epistolary context, 1 Peter 1 addresses Christian communities in Asia Minor as 'strangers dispersed' or exiles. The author grounds their identity in the triune God: chosen by the Father's foreknowledge, sanctified by the Spirit, and sprinkled with Christ's blood (vv. 1-2). Because God has granted them a new birth into a living hope and an imperishable inheritance (vv. 3-5), they can rejoice even amidst fiery trials that test their faith (vv. 6-9). This salvation is the culmination of prophetic anticipation and an unfolding reality that evokes angelic wonder (vv. 10-12). Consequently, the letter urges the readers to absolute sobriety and holiness, patterned after God's own holiness (vv. 13-17). Their motivation is the high cost of their ransom—the unblemished blood of Christ (vv. 18-21)—and their new, imperishable birth through the eternal word of God, which demands fervent, mutual love (vv. 22-25). Reception: The Catholic tradition, drawing on both Eastern and Western sources, reads this chapter as profoundly sacramental, Trinitarian, and transformative. The opening verses provide a classic scriptural foundation for the cooperative work of the Trinity in the economy of salvation, a point underscored by Bede the Venerable in his commentaries. The language of being 'regenerated' or 'begotten again' (vv. 3, 23) is universally understood across the communion as referring to the sacrament of Baptism. The Council of Trent drew heavily on this chapter to affirm that justification is a true interior renewal and not merely a forensic declaration. This is highlighted by verse 22, 'Purifying your souls in the obedience of charity,' which Catholic theology reads as demonstrating 'fides caritate formata' (faith formed by love)—the necessity of faith blossoming into active charity for justification. Eastern Catholic theology often emphasizes the cosmic and mystical dimensions of the text. Maximus the Confessor dwells on the angels desiring to 'look into' the mystery of salvation (v. 12), interpreting this as evidence that the Incarnation and the divinization of humanity were profound mysteries that even the angelic choirs did not fully comprehend until they were revealed in Christ. Furthermore, the 'lamb without blemish and without spot' (v. 19) is read sacramentally; the Magisterium identifies Christ as the definitive Paschal Lamb whose 'precious blood' ransoms humanity, a reality that the Church believes is made continually present in the Eucharistic sacrifice.

Eastern Orthodox

In its immediate context, the Epistle of 1 Peter opens as a pastoral encyclical to Jewish and Gentile Christians dispersed throughout Asia Minor, who are experiencing social alienation and suffering. The author frames their identity in profoundly Trinitarian terms, identifying them as God's elect chosen according to the Father's foreknowledge, sanctified by the Spirit, and sprinkled with Christ's blood. He exhorts them to maintain hope in their imperishable heavenly inheritance, view their current trials as a refining fire for their faith, and live in holiness and mutual love as people redeemed by the costly blood of the spotless Lamb. Reception: The Eastern Orthodox tradition receives 1 Peter 1 as a foundational text for its Trinitarian theology, its understanding of synergia (cooperation between divine grace and human freedom), and its doctrine of theosis. Verse 2 is read as an explicit manifestation of the Trinitarian economy of salvation. Crucially, the phrase 'elect according to the foreknowledge of God' (v. 2) is utilized by patristic commentators like Theophylact of Ohrid to distinguish between God's foreknowledge (prognosis) and predestination (proorismos); the tradition insists that God foreknows human free choices and dispositions, electing believers without violating their free will, thereby rejecting deterministic frameworks. The command 'be ye holy, for I am holy' (vv. 15-16) is interpreted not merely as a moral directive but as an ontological invitation to deification (theosis)—becoming by grace what God is by nature. The angelic desire to 'look into' the mysteries of salvation (v. 12) strongly reinforces the tradition's apophatic theology, highlighting that the Incarnation and the sufferings of Christ remain an awe-inspiring, inexhaustible mystery even to the bodiless heavenly powers. Finally, the quotation from Isaiah in verses 24-25 ('All flesh is as grass...') reflects the Apostles' use of the Septuagint text, emphasizing the eternal, uncreated nature of the divine Word contrasting with fallen, corruptible creation.

Oriental Orthodox

First Peter 1 addresses believers as elect exiles, opening with a profound Trinitarian greeting: salvation is grounded in the Father's foreknowledge, enacted through the Spirit's sanctification, and sealed by the obedience and sprinkling of Jesus Christ's blood (v. 2). The chapter moves into an eruption of praise for the 'living hope' and 'incorruptible inheritance' secured by Christ's resurrection (vv. 3-5). Acknowledging the necessity of present trials to refine faith like gold (vv. 6-9), the author anchors this salvation in the prophetic witness of the Old Testament, where the 'Spirit of Christ' foretold both His sufferings and subsequent glories (vv. 10-12). In light of this, believers are exhorted to prepare their minds, live in reverent fear as sojourners, and pursue holiness (vv. 13-17). The basis for this holy living is their redemption, accomplished not with perishable wealth but with the precious, unblemished blood of Christ, the eternal word of God that brings new birth (vv. 18-25). Reception: The Oriental Orthodox tradition receives 1 Peter 1 as a dense repository of Trinitarian and Christological truth, reading it through the theology of the early Ecumenical Councils and the miaphysite Fathers. Athanasius of Alexandria leaned heavily on verse 11 in his defense of the Holy Spirit's divinity; in his 'Letters to Serapion on the Holy Spirit', he argued that because the prophets possessed the 'Spirit of Christ,' the Spirit is inseparable from the Son and shares fully in the divine essence, thus countering pneumatomachian heresies. Christologically, the passage serves as a bulwark for the unity of Christ. Severus of Antioch, in his 'Cathedral Homilies', addressed the 'sufferings of Christ and the glories that should follow' (v. 11), insisting that both the passibility in the flesh and the divine glory belong to the single, indivisible incarnate nature of God the Word. Any attempt to divide the suffering humanity from the glorified divinity is rejected. Furthermore, the description of Christ as a 'lamb without blemish and without spot' (v. 19) is read typologically. Cyril of Alexandria, in his 'Glaphyra on Exodus', connects this verse to the Paschal lamb, emphasizing that the absolute spotlessness of the sacrifice reflects the absolute perfection of the incarnate Word, who alone is capable of abolishing death and redeeming humanity from a vain manner of life.

9 tradisi lainnya membaca pasal ini.

Masuk untuk membaca semua 12 →

Setiap terjemahan

Pasal yang sama dalam 7 terjemahan domain publik.

WEB · World English Bible

1Peter, an apostle of Jesus Christ, to the chosen ones who are living as foreigners in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his blood: Grace to you and peace be multiplied. 3Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, 4to an incorruptible and undefiled inheritance that doesn’t fade away, reserved in Heaven for you, 5who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 6In this you greatly rejoice, though now for a little while, if need be, you have been grieved in various trials, 7that the proof of your faith, which is more precious than gold that perishes, even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ— 8whom, not having known, you love. In him, though now you don’t see him, yet believing, you rejoice greatly with joy that is unspeakable and full of glory, 9receiving the result of your faith, the salvation of your souls. 10Concerning this salvation, the prophets sought and searched diligently. They prophesied of the grace that would come to you, 11searching for who or what kind of time the Spirit of Christ which was in them pointed to when he predicted the sufferings of Christ and the glories that would follow them. 12To them it was revealed that they served not themselves, but you, in these things, which now have been announced to you through those who preached the Good News to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 13Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ— 14as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, 15but just as he who called you is holy, you yourselves also be holy in all of your behavior, 16because it is written, “You shall be holy, for I am holy.” 17If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as foreigners here in reverent fear, 18knowing that you were redeemed, not with corruptible things like silver or gold, from the useless way of life handed down from your fathers, 19but with precious blood, as of a lamb without blemish or spot, the blood of Christ, 20who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake, 21who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope might be in God. 22Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently, 23having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 24For, “All flesh is like grass, and all of man’s glory like the flower in the grass. The grass withers, and its flower falls; 25but the Lord’s word endures forever.” This is the word of Good News which was preached to you.

KJV · King James Version

1Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. 3Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, 4To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, 5Who are kept by the power of God through faith unto salvation ready to be revealed in the last time. 6Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations: 7That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ: 8Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory: 9Receiving the end of your faith, even the salvation of your souls. 10Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace that should come unto you: 11Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. 13Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; 14As obedient children, not fashioning yourselves according to the former lusts in your ignorance: 15But as he which hath called you is holy, so be ye holy in all manner of conversation; 16Because it is written, Be ye holy; for I am holy. 17And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear: 18Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; 19But with the precious blood of Christ, as of a lamb without blemish and without spot: 20Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, 21Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. 22Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: 23Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 24For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: 25But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

5 terjemahan lainnya untuk dibandingkan, secara berdampingan.

Masuk untuk membandingkan semua 7 →
Perbedaan yang mengubah makna (47)
  • v2 [lexical]: translates the preposition denoting the means or sphere of sanctification — “in” (WEB, ASV, YLT) vs “through” (KJV, WEBSTER) vs “by” (DARBY) vs “unto the” (DRC)
  • v2 [stylistic]: (vv 2, 4) archaic vs contemporary preposition — “to” (WEB, ASV, YLT, DARBY, WEBSTER) vs “unto” (KJV, DRC)
  • v3 [stylistic]: archaic vs contemporary relative pronoun for a person — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v3 [lexical]: translates the magnitude of God's mercy and the action of bringing about new birth — “abundant mercy hath begotten” (KJV, WEBSTER) vs “great caused” (WEB) vs “great begat” (ASV) vs “kindness did beget” (YLT) vs “great has” (DARBY) vs “great regenerated” (DRC)
  • v3 [lexical]: translates the present active participle describing the hope — “living” (WEB, ASV, YLT, DARBY, WEBSTER) vs “lively” (KJV, DRC)
  • v3 [lexical]: (vv 3, 23) translates the preposition indicating the means of the new birth — “by” (KJV, ASV, WEBSTER, DRC) vs “through” (WEB, YLT, DARBY)
  • v3 [lexical]: translates the preposition indicating resurrection from the dead — “from” (WEB, KJV, ASV, WEBSTER, DRC) vs “out of” (YLT) vs “among” (DARBY)
  • v4 [grammatical]: singular vs plural translation of the Greek plural for heaven — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v5 [grammatical]: translates the present passive participle describing how believers are protected — “through” (KJV, DARBY, WEBSTER) vs “are guarded” (WEB, ASV) vs “are being guarded” (YLT) vs “are kept by” (DRC)
  • v5 [lexical]: translates the preposition directing toward salvation — “unto” (KJV, YLT, DRC) vs “for a” (WEB) vs “a” (ASV) vs “for” (DARBY) vs “to” (WEBSTER)
  • v7 [lexical]: translates the noun for testing or genuineness — “proof” (WEB, ASV, YLT) vs “trial” (KJV, WEBSTER, DRC) vs “proving” (DARBY)
  • v7 [lexical]: translates the preposition indicating the outcome of the tested faith — “unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “to result in” (WEB)
  • v7 [grammatical]: structure of the coordinate nouns and the preposition indicating timing — “and honor” (WEB, ASV) vs “at” (KJV, WEBSTER) vs “in” (YLT) vs “and honour in” (DARBY) vs “and honour” (DRC)
  • v7 [lexical]: translates the noun for the unveiling or manifestation of Christ — “revelation” (WEB, ASV, YLT, DARBY) vs “appearing” (KJV, WEBSTER, DRC)
  • v8 [textual]: textual variant reading either 'seen' or 'known' — “seen ye” (KJV, DARBY, WEBSTER) vs “having” (ASV, YLT) vs “having known you” (WEB) vs “you” (DRC)
  • v8 [lexical]: translates the verb for expressing great joy — “ye rejoice” (KJV, WEBSTER) vs “you greatly” (WEB) vs “greatly” (ASV) vs “are glad” (YLT) vs “exult” (DARBY) vs “shall” (DRC)
  • v8 [grammatical]: translates the perfect passive participle describing the joy — “full of glory” (WEB, KJV, ASV, WEBSTER) vs “glorified” (YLT, DRC) vs “filled with the” (DARBY)
  • v9 [lexical]: translates the noun for the culmination or outcome of faith — “end” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “result” (WEB)
  • v10 [grammatical]: translates the prepositional phrase referring back to salvation — “Concerning” (ASV, YLT, DARBY, WEBSTER) vs “Of which” (KJV, DRC) vs “Concerning this” (WEB)
  • v10 [grammatical]: translates the preposition directing the grace toward the recipients — “that should come unto” (KJV, ASV) vs “would to” (WEB) vs “toward” (YLT) vs “towards” (DARBY) vs “to” (WEBSTER) vs “to in” (DRC)
  • v11 [interpretive]: interprets the ambiguous pronoun as referring to a person or to time — “what” (KJV, DARBY, WEBSTER, DRC) vs “for who” (WEB) vs “time” (ASV) vs “in regard to” (YLT)
  • v11 [lexical]: translates the interrogative word for the nature or quality of the time — “manner” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “kind” (WEB)
  • v11 [grammatical]: translates the prepositional phrase indicating the target of the sufferings — “of” (WEB, KJV, ASV, YLT, WEBSTER) vs “which belonged to” (DARBY) vs “that are in” (DRC)
  • v11 [grammatical]: translates the plural noun for glories and the temporal phrase — “glory that should follow” (KJV, WEBSTER) vs “glories would them” (WEB) vs “glories them” (ASV) vs “after these” (YLT) vs “glories after these” (DARBY) vs “glories” (DRC)
  • v12 [grammatical]: translates the relative pronoun referencing the prophets — “To” (ASV, YLT, DARBY, WEBSTER, DRC) vs “To them” (WEB) vs “Unto whom” (KJV)
  • v12 [lexical]: translates the term for the Holy Spirit (archaic vs modern terminology) — “Spirit” (WEB, ASV, YLT, DARBY, WEBSTER) vs “Ghost” (KJV) vs “being” (DRC)
  • v13 [interpretive]: literal translation of the idiom 'loins of the mind' versus a dynamic equivalent for readiness — “mind be” (KJV, ASV, DARBY, WEBSTER) vs “minds for action” (WEB) vs “being” (YLT) vs “girt up being” (DRC)
  • v13 [lexical]: translates the preposition for the timing of the revelation — “at” (WEB, KJV, ASV, DARBY, WEBSTER) vs “in” (YLT, DRC)
  • v14 [grammatical]: presence or absence of an explicit possessive pronoun — “the” (KJV, YLT, WEBSTER, DRC) vs “your” (WEB, ASV, DARBY)
  • v14 [lexical]: translates the term for intense desires or cravings — “lusts in” (KJV, DARBY, WEBSTER) vs “as” (WEB) vs “the time of” (ASV) vs “desires” (YLT) vs “desires of” (DRC)
  • v15 [grammatical]: phrasing to emphasize the recipients' own corresponding holiness — “so be ye holy” (KJV, WEBSTER) vs “you yourselves also” (WEB) vs “yourselves also” (ASV) vs “also become” (YLT) vs “also” (DARBY) vs “you also” (DRC)
  • v15 [lexical]: translates the noun for conduct, behavior, or way of life — “your behavior” (WEB) vs “manner of conversation” (KJV) vs “living” (ASV) vs “behaviour” (YLT) vs “your” (DARBY) vs “deportment” (WEBSTER) vs “holy” (DRC)
  • v16 [textual]: textual variant between future indicative ('shall be') and aorist imperative ('become/be') — “Be ye” (KJV, DARBY, WEBSTER) vs “You shall” (WEB, DRC) vs “shall be” (ASV) vs “Become” (YLT)
  • v17 [lexical]: translates the adverb for judging without partiality — “respect” (WEB, KJV, ASV, WEBSTER, DRC) vs “acceptance” (YLT) vs “regard” (DARBY)
  • v17 [stylistic]: archaic vs contemporary present tense verb form — “judgeth” (KJV, ASV, WEBSTER, DRC) vs “judges” (WEB, DARBY) vs “is judging” (YLT)
  • v17 [lexical]: translates the pronoun for each individual — “each” (WEB, ASV) vs “every man’s” (KJV, WEBSTER) vs “the” (YLT, DARBY) vs “one’s” (DRC)
  • v17 [grammatical]: translates the imperative verb for how to live during the earthly sojourn — “pass the” (WEB, KJV, ASV, WEBSTER) vs “of each in fear” (YLT) vs “of each your” (DARBY) vs “converse in fear during” (DRC)
  • v18 [grammatical]: translates the perfect active participle of knowing — “knowing” (WEB, ASV, DARBY, DRC) vs “Forasmuch as ye know” (KJV, WEBSTER) vs “having known” (YLT)
  • v20 [interpretive]: translates the participle as referring to divine foreknowledge or active foreordination — “foreknown indeed” (WEB, ASV, YLT, DARBY, DRC) vs “Who verily was foreordained” (KJV, WEBSTER)
  • v21 [lexical]: translates the preposition for mediation — “through” (WEB, ASV, YLT, DRC) vs “by” (KJV, DARBY, WEBSTER)
  • v21 [textual]: textual variant reading either the adjective 'faithful/believers' or the participle 'believing' — “do believe in” (KJV, YLT, WEBSTER) vs “are believers” (WEB, ASV) vs “on” (DARBY) vs “are faithful” (DRC)
  • v21 [grammatical]: auxiliary verb choice for the result/purpose clause — “might” (WEB, KJV, ASV, WEBSTER, DRC) vs “may” (YLT) vs “should” (DARBY)
  • v23 [grammatical]: translates the perfect passive participle for being born again — “Being born” (KJV, DARBY, WEBSTER, DRC) vs “having been” (WEB) vs “having been begotten” (ASV) vs “begotten” (YLT)
  • v24 [lexical]: translates the causal conjunction — “For” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT, DARBY)
  • v24 [stylistic]: word choice for the comparative conjunction — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
  • v24 [stylistic]: translates the genitive or positional relationship to the grass — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “in the” (WEB)
  • v24 [grammatical]: translates the genitive pronoun indicating possession — “the” (KJV, ASV, YLT, DRC) vs “its” (WEB, DARBY, WEBSTER)

Di balik halaman ini

Teks sumber. Greek (TAGNT, public-domain critical text). Provided Greek text (critical edition, similar to NA28/UBS5).

Nama-nama ilahi: Theos (God), Kyrios (Lord).

Turut dikonsultasikan, tapi tidak dihitung dalam konsensus

Academic textual-historical analysis

The chapter opens as a formal Hellenistic epistle from Peter to the 'elect sojourners of the dispersion' across five Roman provinces of Asia Minor (1:1-2). It proceeds with a blessing acknowledging God's mercy and the readers' living hope through Christ's resurrection, a salvation that the text asserts was foreseen by prophets and angels (1:3-12). It then transitions to paraenetic exhortations (1:13-25), instructing the readers to prepare their minds, to be holy as God is holy, to reject the desires of their former ignorance (1:14), and to revere God who judges impartially. The text states they were redeemed by the precious blood of Christ from the vain traditions handed down by their fathers (1:18-19), and exhorts them to brotherly love, having been born again through the eternal word of God (1:23-25).

Jewish interpretation

As 1 Peter is a New Testament text, it is not part of the Tanakh and is not considered Scripture in Judaism. Read purely historically by modern Jewish scholars, 1 Peter 1 is observed to be saturated with the conceptual vocabulary of first-century Judaism. The author addresses the audience as exiles of the Dispersion (v. 1), casting them in the mold of the Jewish Diaspora. The chapter relies heavily on the Hebrew Bible, explicitly quoting the holiness mandate of Leviticus 11:44 and 19:2 ('You shall be holy, for I am holy,' v. 16) and the prophecy of Isaiah 40:6-8 ('All flesh is like grass,' vv. 24-25). Furthermore, it employs Temple and Exodus typology, describing redemption through precious blood, as of a lamb without blemish (v. 19), which mirrors the Passover lamb of Exodus 12.

Latter-day Saint

The epistle opens by addressing scattered believers, grounding their living hope in the resurrection of Jesus Christ. The author emphasizes that their salvation was foreknown by God, anticipated by ancient prophets who searched diligently, and secured by the precious, unblemished blood of Christ, who was foreordained before the world began. The chapter calls believers to faithfully endure the fiery trial of their faith, viewing it as more precious than gold, and to live holy lives in obedient response to the enduring word of God.

Jehovah's Witnesses

In its immediate context, 1 Peter 1 is an encyclical letter addressed to dispersed early Christians facing trials. The author reminds them of their extraordinary hope rooted in God's mercy and Christ's resurrection, emphasizes the incalculable value of Christ's ransom sacrifice (compared to an unblemished lamb), and calls them to endure suffering while maintaining strict holiness reflecting the Creator who called them.

Pilihan terjemahan yang dibuat NCB (51)
  • v1: (S) to chosen sojourners of dispersion — Preserves the distinct anarthrous prepositional chain of the source language.
  • v2: (S) in — Accurately translates the preposition denoting the sphere of sanctification.
  • v2: (S) to — Updates archaic 'unto' to the standard contemporary 'to'.
  • v2: (S) Spirit — Capitalizes Spirit as standard identifier for the divine person but keeps it anarthrous as in the Greek.
  • v3: (S) has begotten again — Maintains the literal compound meaning of the verb describing the new birth.
  • v3: (T) begotten again — Uses literal biological imagery without concluding the disputed question of whether regeneration is a sovereign monergistic work or an interior baptismal renewal.
  • v4: (S) the heavens — Reflects the plural form found in the original source text.
  • v5: (S) being guarded — Accurately translates the present passive participle indicating ongoing action.
  • v5: (S) being guarded — Translates the military idiom strictly, not directly deciding whether this text guarantees the absolute security and final perseverance of the elect.
  • v5: (S) for — Reflects the preposition's direction toward a specific goal.
  • v7: (S) testing — Aligns with the cognate verb testing in the same verse for structural consistency.
  • v7: (S) to result in — Conveys the purpose clause smoothly in modern English.
  • v7: (S) and glory and honor at — Preserves the precise coordination of nouns and the temporal preposition in the phrase.
  • v7: (S) revelation — Standard and precise lexical rendering of the noun.
  • v8: (S) having seen — Follows the textual variant 'seen' which has stronger manuscript support and matches the wordplay.
  • v8: (S) you rejoice — Standard contemporary English translation of the verb.
  • v8: (S) glorified — Precise grammatical rendering of the perfect passive participle.
  • v8: (S) joy unspeakable and glorified — Directly renders the phrase without finalizing the dispute over whether it describes an ecstatic, affective manifestation that characterizes a Spirit-filled life.
  • v9: (S) end — Literal translation of the concept indicating culmination.
  • v10: (S) Concerning this salvation — Clarifies the relative pronoun referencing salvation in contemporary English.
  • v10: (S) toward you — Accurately reflects the directional preposition.
  • v11: (S) what — Translates the ambiguous pronoun literally without resolving if it refers to a person or to time.
  • v11: (S) what manner — Conveys the qualitative aspect of the interrogative expression.
  • v11: (S) the sufferings of Christ — Uses the standard objective genitive equivalent in English.
  • v11: (S) the glories after these — Maintains the plural noun and the literal temporal phrase.
  • v12: (S) To whom — Literal rendering of the dative relative pronoun.
  • v12: (S) Spirit — Uses modern terminology rather than the archaic 'Ghost'.
  • v13: (S) the loins of your mind — Preserves the literal Greek idiom to avoid settling the dispute over whether this mandates a specific rigorous spiritual watchfulness or ascetic practice.
  • v13: (S) at — Conveys the temporal sphere accurately.
  • v14: (S) the — Preserves the article without adding an explicit possessive pronoun not in the Greek text.
  • v14: (S) desires — Replaces the archaic word 'lusts' with a more accurate contemporary rendering.
  • v15: (S) you yourselves also — Captures the intensive pronoun reinforcing the exhortation.
  • v15: (S) conduct — Provides a contemporary term in place of the archaic 'conversation'.
  • v16: (S) You will be — Follows the future indicative reading in the critical text over the aorist imperative.
  • v17: (S) impartially — Offers an accurate contemporary adverb for the Greek compound.
  • v17: (S) judging — Replaces archaic verb endings with a standard present participle.
  • v17: (S) each — Yields a precise and succinct rendering of the distributive pronoun.
  • v17: (S) conduct yourselves — Translates the aorist imperative verb exactly, matching the noun in v.15.
  • v18: (S) knowing — Standard translation of the perfect active participle functioning with present meaning.
  • v20: (S) foreknown — Leaves the participle literally translated, not settling the dispute over whether it indicates active foreordination or passive prescience.
  • v21: (S) through — Standard translation for the preposition with the genitive indicating mediation.
  • v21: (S) believers — Translates the critical text reading of the adjective over the variant participle.
  • v21: (S) might be — Properly handles the infinitive construction of purpose/result in standard English syntax.
  • v22: (S) for — Replaces the archaic word 'unto' while preserving prepositional syntax.
  • v22: (S) purified ... in obedience — Provides a literal translation without resolving the dispute over whether justification requires active human compliance and faith formed by love, precluding faith-only salvation.
  • v23: (S) having been begotten again — Captures the perfect passive participle fully while preserving the compound verb structure.
  • v24: (S) Because — Provides an exact translation of the causal conjunction.
  • v24: (S) as — Maintains a traditional and dignified comparative format suitable for the quotation.
  • v24: (S) of grass — Accurately conveys the genitive relationship in the source.
  • v24: (S) its — Translates the specific genitive possessive pronoun correctly.
  • v25: (S) saying — Distinguishes rhema from logos (used in v.23) without finalizing the dispute over whether the enduring word specifically designates the proclaimed Gospel.
Batasan yang perlu diketahui
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Lihat langkah-langkah selengkapnya → · Dibuat AI Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)