1 Petrus 2:1--5:11
Konteks2:1 So get rid of 1 all evil and all deceit and hypocrisy and envy and all slander. 2:2 And 2 yearn 3 like newborn infants for pure, spiritual milk, 4 so that by it you may grow up to 5 salvation, 6 2:3 if you have experienced 7 the Lord’s kindness. 8
2:4 So as you come to him, 9 a living stone rejected by men but 10 chosen and priceless 11 in God’s sight, 2:5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer 12 spiritual sacrifices that are acceptable to God through Jesus Christ. 2:6 For it says 13 in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, 14 and whoever believes 15 in him 16 will never 17 be put to shame.” 18 2:7 So you who believe see 19 his value, 20 but for those who do not believe, the stone that the builders rejected has become the 21 cornerstone, 22 2:8 and a stumbling-stone 23 and a rock to trip over. 24 They stumble 25 because they disobey the word, as they were destined to do. 26 2:9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues 27 of the one who called you out of darkness into his marvelous light. 2:10 You 28 once were not a people, but now you are God’s people. You were shown no mercy, 29 but now you have received mercy.
2:11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 2:12 and maintain good conduct 30 among the non-Christians, 31 so that though 32 they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 33
2:13 Be subject to every human institution 34 for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions 35 to punish wrongdoers and praise 36 those who do good. 2:15 For God wants you 37 to silence the ignorance of foolish people by doing good. 2:16 Live 38 as free people, not using your freedom as a pretext for evil, but as God’s slaves. 39 2:17 Honor all people, love the family of believers, 40 fear God, honor the king.
2:18 Slaves, 41 be subject 42 to your masters with all reverence, not only to those who are good and gentle, but also to those who are perverse. 2:19 For this finds God’s favor, 43 if because of conscience toward God 44 someone endures hardships in suffering unjustly. 2:20 For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. 45 2:21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 2:22 He 46 committed no sin nor was deceit found in his mouth. 47 2:23 When he was maligned, he 48 did not answer back; when he suffered, he threatened 49 no retaliation, 50 but committed himself to God 51 who judges justly. 2:24 He 52 himself bore our sins 53 in his body on the tree, that we may cease from sinning 54 and live for righteousness. By his 55 wounds 56 you were healed. 57 2:25 For you were going astray like sheep 58 but now you have turned back to the shepherd and guardian of your souls.
3:1 In the same way, wives, be subject to your own husbands. Then, 59 even if some are disobedient to the word, they will be won over without a word by the way you live, 60 3:2 when they see your pure and reverent conduct. 61 3:3 Let your 62 beauty 63 not be external – the braiding of hair and wearing of gold jewelry 64 or fine clothes – 3:4 but the inner person 65 of the heart, the lasting beauty of a gentle and tranquil spirit, which is precious in God’s sight. 3:5 For in the same way the holy women who hoped in God long ago adorned themselves by being subject to their husbands, 3:6 like Sarah who obeyed 66 Abraham, calling him lord. You become her children 67 when you do what is good and have no fear in doing so. 68 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners 69 and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. 70
3:8 Finally, all of you be harmonious, 71 sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless 72 others 73 because you were called to inherit a blessing. 3:10 For
the one who wants to love life and see good days must keep 74 his tongue from evil and his lips from uttering deceit.
3:11 And he must turn away from evil and do good;
he must seek peace and pursue it.
3:12 For the eyes of the Lord are 75 upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil. 76
3:13 For 77 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 78 for doing what is right, 79 you are blessed. But do not be terrified of them 80 or be shaken. 81 3:15 But set Christ 82 apart 83 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 84 3:16 Yet do it with courtesy and respect, 85 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 86 3:17 For it is better to suffer for doing good, if God wills it, 87 than for doing evil.
3:18 88 Because Christ also suffered 89 once for sins,
the just for the unjust, 90
to bring you to God,
by being put to death in the flesh
but 91 by being made alive in the spirit. 92
3:19 In it 93 he went and preached to the spirits in prison, 94
3:20 after they were disobedient long ago 95 when God patiently waited 96 in the days of Noah as an ark was being constructed. In the ark 97 a few, that is eight souls, were delivered through water. 3:21 And this prefigured baptism, which now saves you 98 – not the washing off of physical dirt 99 but the pledge 100 of a good conscience to God – through the resurrection of Jesus Christ, 3:22 who went into heaven and is at the right hand of God 101 with angels and authorities and powers subject to him. 102
4:1 So, since Christ suffered 103 in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 104 4:2 in that he spends the rest of his time 105 on earth concerned about the will of God and not human desires. 4:3 For the time that has passed was sufficient for you to do what the non-Christians 106 desire. 107 You lived then 108 in debauchery, evil desires, drunkenness, carousing, drinking bouts, 109 and wanton idolatries. 110 4:4 So 111 they are astonished 112 when you do not rush with them into the same flood of wickedness, and they vilify you. 113 4:5 They will face a reckoning before 114 Jesus Christ 115 who stands ready to judge the living and the dead. 4:6 Now it was for this very purpose 116 that the gospel was preached to those who are now dead, 117 so that though 118 they were judged in the flesh 119 by human standards 120 they may live spiritually 121 by God’s standards. 122
4:7 For the culmination of all things is near. So be self-controlled and sober-minded for the sake of prayer. 123 4:8 Above all keep 124 your love for one another fervent, 125 because love covers a multitude of sins. 126 4:9 Show hospitality 127 to one another without complaining. 4:10 Just as each one has received a gift, use it to serve one another 128 as good stewards of the varied grace of God. 4:11 Whoever speaks, let it be with 129 God’s words. 130 Whoever serves, do so with the strength 131 that God supplies, so that in everything God will be glorified through Jesus Christ. To him belong 132 the glory and the power forever and ever. Amen.
4:12 Dear friends, do not be astonished 133 that a trial by fire is occurring among you, 134 as though something strange were happening to you. 4:13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed 135 you may also rejoice and be glad. 136 4:14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, 137 who is the Spirit of God, 138 rests 139 on you. 4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. 140 4:16 But if you suffer as a Christian, 141 do not be ashamed, but glorify 142 God that you bear such a name. 143 4:17 For it is time for judgment to begin, starting with the house 144 of God. And if it starts with us, what will be the fate 145 of those who are disobedient to the gospel of God? 4:18 And if the righteous are barely saved, what will become of 146 the ungodly and sinners? 147 4:19 So then let those who suffer according to the will of God entrust their souls to a faithful Creator as they do good. 148
5:1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 5:2 Give a shepherd’s care to 149 God’s flock among you, exercising oversight 150 not merely as a duty 151 but willingly under God’s direction, 152 not for shameful profit but eagerly. 5:3 And do not lord it over 153 those entrusted to you, 154 but be examples to the flock. 5:4 Then 155 when the Chief Shepherd appears, you will receive the crown of glory that never fades away.
5:5 In the same way, you who are younger, 156 be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 157 5:6 And God will exalt you in due time, 158 if you humble yourselves under his mighty hand 159 5:7 by casting 160 all your cares 161 on him because he cares for you. 5:8 Be sober and alert. Your enemy the devil, like a roaring lion, 162 is on the prowl looking for someone 163 to devour. 5:9 Resist him, 164 strong in your faith, because you know 165 that your brothers and sisters 166 throughout the world 167 are enduring 168 the same kinds of suffering. 169 5:10 And, after you have suffered for a little while, the God of all grace who called you to his eternal glory in Christ 170 will himself restore, confirm, strengthen, and establish you. 171 5:11 To him belongs 172 the power forever. Amen.
[2:2] 2 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
[2:2] 3 tn Grk “getting rid of…yearn for.”
[2:2] 4 tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.
[2:2] 5 tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.
[2:2] 6 tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì72 א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.
[2:3] 7 tn Grk “have tasted that the Lord is kind.”
[2:3] 8 sn A quotation from Ps 34:8.
[2:4] 9 tn Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3.
[2:4] 10 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[2:4] 11 tn Grk “chosen, priceless.”
[2:5] 12 tn Grk “unto a holy priesthood to offer.”
[2:6] 13 tn Grk “it contains,” “it stands.”
[2:6] 14 tn Grk “chosen, priceless.”
[2:6] 15 tn Grk “the one who believes.”
[2:6] 16 tn Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.
[2:6] 17 tn The negative (οὐ μή, ou mh) is emphatic: “will certainly not.”
[2:6] 18 sn A quotation from Isa 28:16.
[2:7] 19 tn Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6b.
[2:7] 20 tn Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6, and it is in contrast to the negative estimate of the stone by those who reject (vv. 7b-8).
[2:7] 21 tn Grk “the head of the corner.”
[2:7] 22 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
[2:8] 23 tn Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον (skandalon), denoting an obstacle to faith, something that arouses anger and rejection.
[2:8] 24 sn A quotation from Isa 8:14.
[2:8] 25 tn Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:8] 26 tn Grk “to which they were also destined.”
[2:9] 27 sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.
[2:10] 28 tn Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:10] 29 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
[2:12] 30 tn Grk “keeping your conduct good.”
[2:12] 31 tn Grk “the Gentiles,” used here of those who are not God’s people.
[2:12] 32 tn Grk “in order that in what they malign you.”
[2:12] 33 tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).
[2:13] 34 tn Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.
[2:14] 35 tn Grk “those sent by him.”
[2:14] 36 tn Grk “for the punishment…and the praise.”
[2:15] 37 tn Grk “because thus it is God’s will.”
[2:16] 38 tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”
[2:16] 39 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[2:16] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[2:17] 40 tn Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9; there it has been translated “brothers and sisters.”
[2:18] 41 tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).
[2:18] 42 tn Grk “being subject,” but continuing the sense of command from vs. 13.
[2:19] 43 tn Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20.
[2:19] 44 tc The expression “consciousness/conscience of God” (συνείδησιν θεοῦ; suneidhsin qeou) is unusual, occurring only here in the NT. Because θεοῦ was liable to misinterpretation, several witnesses altered the text, either replacing it with ἀγαθήν (agaqhn; C Ψ 323 614 630 945 1241 1505 1739 al sy) or expanding the expression by adding ἀγαθήν before θεοῦ (Ì72 [A* 33] 81). Replacing θεοῦ with ἀγαθήν conforms to other NT phrases, notably in this same letter (Acts 23:1; 1 Tim 1:5, 19; 1 Pet 3:16, 21), suggesting that such a reading is motivated. The reading θεοῦ, however, has superior support (א Ac B P 049 Ï lat co), and best explains the rise of the other readings.
[2:19] tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
[2:20] 45 tn Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).
[2:22] 46 tn Grk “who,” referring to Christ and applying the quotations from Isa 53 to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:22] 47 sn A quotation from Isa 53:9.
[2:23] 48 tn Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:23] 49 tn Grk “he did not threaten, but.”
[2:23] 50 sn An allusion to Isa 53:7.
[2:23] 51 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
[2:24] 52 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 53 sn A quotation from Isa 53:4, 12.
[2:24] 54 tn The verb ἀπογίνομαι (apoginomai) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω (zaw, “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν, the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”
[2:24] 55 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 56 tn Grk the singular: “wound”; “injury.”
[2:24] 57 sn A quotation from Isa 53:5.
[2:25] 58 sn A quotation from Isa 53:6.
[3:1] 59 tn Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:1] 60 tn Grk “by the wives’ behavior.”
[3:2] 61 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
[3:3] 62 tn Grk “whose,” referring to the wives.
[3:3] 64 tn The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.
[3:4] 65 tn Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.
[3:6] 66 tn Grk “as Sarah obeyed.”
[3:6] 67 tn Grk “whose children you become.”
[3:6] 68 tn Grk “doing good and not fearing any intimidation.”
[3:7] 69 tn Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.
[3:7] 70 tn Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.
[3:8] 71 tn There is no main verb in this verse (Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.
[3:9] 72 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
[3:9] 73 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
[3:12] 75 tn The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”
[3:12] 76 sn Verses 10-12 are a quotation from Ps 34:12-16.
[3:13] 77 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
[3:14] 78 sn The Greek construction here implies that such suffering was not the norm, even though it could happen, and in fact may well have happened to some of the readers (cf. 4:4, 12-19).
[3:14] 79 tn Grk “because of righteousness.”
[3:14] 80 tn Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).
[3:14] 81 sn A quotation from Isa 8:12.
[3:15] 82 tc Most later
[3:15] 83 tn Or “sanctify Christ as Lord.”
[3:15] 84 tn Grk “the hope in you.”
[3:16] 85 tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:16] 86 tn Grk “when you are spoken against.”
[3:17] 87 tn Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19).
[3:18] 88 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[3:18] 89 tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì72 א A Cvid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.
[3:18] 90 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
[3:18] 91 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[3:18] 92 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”
[3:19] 93 tn Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:19] 94 sn And preached to the spirits in prison. The meaning of this preaching and the spirits to whom he preached are much debated. It is commonly understood to be: (1) Christ’s announcement of his victory over evil to the fallen angels who await judgment for their role in leading the Noahic generation into sin; this proclamation occurred sometime between Christ’s death and ascension; or (2) Christ’s preaching of repentance through Noah to the unrighteous humans, now dead and confined in hell, who lived in the days of Noah. The latter is preferred because of the temporal indications in v. 20a and the wider argument of the book. These verses encourage Christians to stand for righteousness and try to influence their contemporaries for the gospel in spite of the suffering that may come to them. All who identify with them and their Savior will be saved from the coming judgment, just as in Noah’s day.
[3:20] 95 tn This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19. Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.
[3:20] 96 tn Grk “the patience of God waited.”
[3:20] 97 tn Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 98 tn Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:21] 99 tn Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.
[3:21] 100 tn Or “response”; “answer.”
[3:22] 101 tn Grk “who is at the right hand…having gone into heaven.”
[3:22] 102 tn Grk “angels…having been subjected to him.”
[4:1] 103 tc Most
[4:1] 104 sn Has finished with sin. The last sentence in v. 1 may refer to Christ as the one who suffered in the flesh (cf. 2:21, 23; 3:18; 4:1a) and the latter part would then mean, “he has finished dealing with sin.” But it is more likely that it refers to the Christian who suffers unjustly (cf. 2:19-20; 3:14, 17). This shows that he has made a break with sin as vs. 2 describes.
[4:2] 105 tn This verse may give the purpose or result of their “arming” themselves as called for in v. 1b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1: what it means to be finished with sin.
[4:3] 106 tn Grk “the Gentiles,” used here of those who are not God’s people.
[4:3] 107 tn Grk “to accomplish the desire of the Gentiles.”
[4:3] 108 tn Grk “having gone along,” referring to the readers’ behavior in time past.
[4:3] 109 tn According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.
[4:3] 110 tn The Greek words here all occur in the plural to describe their common practice in the past.
[4:4] 111 tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:4] 112 tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.
[4:4] 113 tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.
[4:5] 114 tn Grk “give an account to.”
[4:5] 115 tn Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.
[4:6] 116 tn Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6b.
[4:6] 117 sn In context the phrase those who are dead refers to those now dead who had accepted the gospel while they were still living and had suffered persecution for their faith. Though they “suffered judgment” in this earthly life (i.e., they died, in the midst of physical abuse from the ungodly), they will enjoy life from God in the spiritual, heavenly realm because of the gospel (v. 6b). It clearly does not assume a second chance for conversion offered to unbelievers who had died; why would Peter urge people to suffer in this life for the sake of the gospel if he believed that mercy would be extended to all the dead in the hereafter (cf. 2:7-8; 4:1-5, 12-19)?
[4:6] 118 tn Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[4:6] 119 tn Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.
[4:6] 120 tn Grk “according to men.”
[4:6] 121 tn Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18).
[4:6] 122 tn Grk “according to God.”
[4:7] 123 tn Grk “for prayers.”
[4:8] 124 tn The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7.
[4:8] 126 sn The statement of v. 8b, love covers a multitude of sins, is proverbial: It is quoted from Prov 10:12 (cf. Jas 5:20). It speaks of the forbearance that comes with love: Christian love is patient and forgiving toward the offenses of a fellow Christian (Matt 18:21-22; 1 Cor 13:4-7).
[4:9] 127 tn There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [filoxenoi]), but it continues the sense of command from v. 7.
[4:10] 128 tn Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7.
[4:11] 129 tn Grk “if anyone speaks – as God’s words.”
[4:11] 131 tn Grk “if anyone serves – with strength…”
[4:12] 133 tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.
[4:12] 134 tn Grk “at the burning among you, occurring to you for testing.”
[4:13] 135 tn Grk “in the revelation of his glory.”
[4:13] 136 tn The verb “be glad” is used also in 1:6 and 1:8. The verbs of v. 13b are used together in Matt 5:12 and Rev 19:7.
[4:14] 137 tc Many
[4:14] 138 tn Grk “the Spirit of glory and of God.”
[4:14] 139 sn A quotation taken from Isa 11:2.
[4:15] 140 tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.
[4:16] 141 tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”
[4:16] 142 tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.
[4:16] 143 tn Grk “in this name.”
[4:17] 144 tn Grk “to begin from the house.”
[4:18] 146 tn Grk “where will he appear.”
[4:18] 147 tn The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17.
[4:18] sn A quotation from Prov 11:31 (LXX).
[4:19] 148 tn Grk “in doing good.”
[5:2] 149 tn Grk “shepherd,” “tend,” “pastor.”
[5:2] 150 tc A few important
[5:2] 151 tn Or “not under compulsion/coercion.”
[5:2] 152 tn Grk “according to God.”
[5:3] 153 tn Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.
[5:3] 154 tn Grk “the ones allotted,” referring to those God has given over to their care.
[5:4] 155 tn Here καί (kai) has been translated as “Then” to reflect the logical sequence of events.
[5:5] 156 sn In this context younger and elder are terms that combine two meanings: relative age and an official structure of leadership in the church. As in v. 1, elder here denotes those who exercise spiritual leadership, who for the most part are older in years. Likewise younger means the rest of the community, who for the most part are younger in age, who are urged to accept the authority of their leaders.
[5:5] 157 sn A quotation from Prov 3:34 (cf. Jas 4:6).
[5:6] 158 tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.
[5:6] 159 tn Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7) and “humble” (v. 6).
[5:7] 160 tn Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance – thus, “cast.” See below for discussion.
[5:7] sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [casting] should be connected with the verb of v 6, ταπεινώθητε [tapeinwqhte, Humble yourselves]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”
[5:7] 161 tn Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.
[5:8] 162 sn This phrase may be an allusion to Ps 22:13.
[5:8] 163 tc A few
[5:9] 164 tn Grk “whom,” referring to the devil in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[5:9] 165 tn Grk “knowing,” a participle that usually denotes a reason for the related action.
[5:9] 166 tn Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17; there it has been translated “family of believers.”
[5:9] 167 tn Grk “your brotherhood in the world,” referring to the Christian community worldwide.
[5:9] 168 tn This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.
[5:9] 169 tn Grk “the same things of sufferings.”
[5:10] 170 tc ‡ A few important
[5:10] 171 tn The pronoun “you” is not used explicitly but is clearly implied by the Greek.
[5:11] 172 tn No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11), rather than a wish or prayer (“may power be to him”).
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