UPON
“Upon” more accurately renders the Greek preposition ἐπί (epi) than “in,” which would normally represent the Greek preposition ἐν (en). “Upon” is a very natural term to use in the context of a solid corner stone, which is laid as an immovable foundation. The rest of the building may securely stand upon it. Here, Peter draws on the analogy of the Messiah as the precious corner stone from Isaiah 28:16, picturing the believer’s hope resting firmly upon Christ Himself. Because Christ, as the corner stone, cannot be moved, the one who founds his or her belief upon Him can never be put to shame.

PUT TO SHAME
The best sense of the Greek verb καταισχύνω (kataischynō) is not to “disappoint” but to “disgrace” or “put to shame.” Disappointment, according to modern understanding, is a feeling of displeasure when expectations are not met. What Peter is communicating here is not a matter of feelings, but the reality of being honored versus shamed, which was a very serious issue in the ancient world, as even death was preferable to shame. Peter, substantiating his argument by quoting Isaiah 28:16, emphasizes that believers’ hope in the Lord is certain, and thus does not put one to shame because of the firm grounding upon Christ who is the precious corner stone. Thus, believers never have to worry about experiencing shame. Rather, they have a certain and eternal hope because of Christ.

stumbling
The implied word “stumbling” in italics is a better inference than something like “doom” because of the explicit context of stumbling in this verse. Christ is described here, quoting from Isaiah 8:14, as “a Stone of stumbling,” and then Peter says that unbelievers “stumble because they are disobedient to the word.” He then says that God appointed them “for this,” which most naturally refers to the “stumbling” he has just mentioned.

sojourners
The translation “sojourners” here better communicates the sense of the Greek term πάροικος (paroikos) than something more general like “aliens” (cf. 1:17). It specifically carries the sense of being away from home as a foreign resident. Believers are merely sojourners on this earth, looking forward to their eternal home. They should see themselves as only here on earth for a short period of time, looking forward to their eternal home, and thus abstaining from the earthly lusts that characterize this temporary world.

exiles
“Exiles” conveys the idea of the Greek term παρεπίδημος (parepidēmos) better than the word “strangers,” because “strangers” is not naturally used to speak of those sojourning in a foreign land. “Exiles” avoids confusion, maintains consistency (cf. 1:1), and better communicates Peter’s sense here, speaking of those who are living outside of their true home in a foreign place, yet looking forward hopefully to the time when they will be restored to their true home, which for believers is an eternal city (cf. Phil 3:20; Heb 13:13, 14).

Be subject
“Be subject” translates the Greek verb ὑποτάσσω (hypotassō), which has the idea of setting oneself under authority. It is rendered consistently in this translation with “subject” throughout the New Testament. The theme of subjection divides 1 Peter into two halves: one is defensive, about enduring suffering as Christ endured it (cf. 2:18, 21); the other one is offensive, having a testimony of judgment against those who persecute (just as Christ has victory in the end in His suffering, cf. 3:22; 4:1, 5, 19). Christians are subjected now, but in the end, like Christ, they will have things in subjection to them.

good
While some translations render the Greek term ἀγαθοποιός (agathopoios) as something like “right,” which certainly captures the sense Peter is conveying here, this translation renders this term as “good.” More than this term sharing the same root with the Greek term ἀγαθός (agathos; “useful,” “pure,” or “good in quality”), Peter uses terms with this root some 13 times in his first epistle (here; 2:15, 18, 20; 3:6, 10, 11, 13, 16, 17, 21; 4:19), running a clear theme throughout this epistle. Readers will easily notice this theme because of the consistent rendering with “good.” Thus here, the praise is not simply for those who do “right” as opposed to wrong, but those conduct themselves in a pure, beneficial manner, viz., that which is “good.”

good
Refer to the discussion on verse 14 above.

people
“Free people” better represents the Greek participle ἐλεύθεροι (eleutheroi) than “free men” because the word “men” does not appear in the Greek text. Peter is not making a distinction in regard to gender here, but simply urging all believers to act as those who are free, yet not using their freedom for evil purposes.

brethren
In most cases, this translation has updated the word “brethren” to “brothers” to conform to more familiar modern usage. This also helps cases like the present verse to stand out, as Peter does not use the normal term for “brothers” (ἀδελφοί; adelphoi), but a more specific designation as the “brethren” or “brotherhood” (ἀδελφότης; adelphotēs). While “brothers” puts greater emphasis on the relationship shared between each individual believer, “the brethren” emphasizes the unified family that God has created believers to be. In the context of the good, God-ordained institutions Peter describes in this section (governmental, familial, social), it is the beautiful brotherly union which God has created among believers which Peter exhorts his readers to love here.

be subject
Refer to the discussion on verse 13 above. Here, Peter urges household servants to properly subject themselves under the authority of their masters, ultimately fearing the Lord because all authority is given by Him.

crooked
This translation renders the Greek term σκολιός (skolios) as “crooked” consistently as it appears throughout the New Testament (Luke 3:5; Act 2:40; Phil 2:15; here). In every place excepting Luke 3:5, the New Testament authors use it to speak of those who are outside of Christ. The term first appears in Peter’s sermon calling for his kinsmen to repent and be saved from this “crooked generation,” a concept Paul likely picks up on writing to the Philippians to live a life that illuminates the gospel amongst a “crooked and perverse generation.” Here, Peter uses the term again to speak to those to whom Christian slaves must submit, even if they are “crooked.”

unrighteously
This same word has been rendered “unjustly” in other translations, and both this and “unrighteously” fit the semantics of the word. However, in the present context, the translation “unrighteously” contrasts with God who judges righteously (see v. 23). Peter makes this connection intentionally, and the translation here brings it out to the reader.

For to this
“For to this” translates εἰς τοῦτο γὰρ (eis touto gar). Peter puts eis touto at the front of the verse to refer to the previous information, which dealt with enduring suffering and subjective while doing good.

was not reviling…was uttering…kept entrusting
The translations here as “was not reviling,” “was uttering,” and “kept entrusting” accurately bring out the imperfect tense of each of the Greek verbs here. The imperfect tense communicates continuous or ongoing action, and thus, Peter pictures Christ here as repeatedly or continually enduring the suffering and reviling against Him, giving a vivid depiction of His ongoing, faithful endurance and trust in the Father. Peter brings this up as an example and encouragement for believers to likewise faithfully and continually endure the suffering they are undergoing, which will never be as extreme as Christ’s.

righteously
Refer to the discussion on verse 19 above.

Who
The translation “Who Himself” rather than “He Himself” accurately brings out Peter’s use of the relative pronoun ὃς (hos) here. Peter is not beginning a new idea here, but continuing to describe Christ, whom he named in verse 21, and then described with the string of relative pronouns, “Who did no sin” (v. 22), “Who being reviled…” (v. 23), and finally here, “Who Himself bore our sins…”. This use of relative pronouns ties this whole section together, keeping the focus grounded on the uncomplaining suffering One, who Himself also bore our sins, enduring the ultimate suffering under wrath of God on the tree.

tree
“Tree” is a literal translation of the Greek term ξύλον (xylon), which describes either a tree or wood in general. The word is translated as “tree” in Acts 5:30; 10:39; 13:29; and Gal 3:13, where it refers to Jesus’ crucifixion. Translating it as “tree” rather than “cross” distinguishes it from the specific word for “cross” (σταυρός; stauros). It also connects Peter’s (and the other Apostles’) theology of the crucifixion to the curse of Deuteronomy 21:22–23, which pronounces a curse on anyone who hangs on a tree. Jesus thus became a curse for us so He could take the curse of the law upon Himself and redeem us from it.

Overseer
“Overseer” literally translates ἐπίσκοπος (episkopos) here, preferred over something like “Guardian” because it provides a consistent gloss for this term, especially within this epistle. Translating all occurrences the same way shows the connection between Christ as the ultimate Shepherd (ποιμήν; poimēn) and Overseer (ἐπίσκοπος; episkopos), and the shepherds and overseers of the church who are simply an extension of His own work in caring for His people. This beautifully sets up for Peter’s exhortation to elders in 5:2, “shepherd [ποιμάνατε; poimanate] the flock of God among you, overseeing [ἐπισκοποῦντες; episkopountes] not under compulsion, but willingly, according to God.” Obedience to this exhortation is vital because it is one of the primary means by which Jesus cares for His flock as the true Shepherd and Overseer of their souls.