1 Petrus 2:21-24

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 ¹  committed no sin nor was deceit found in his mouth. ²  2:23 When he was maligned, he ³  did not answer back; when he suffered, he threatened ⁴  no retaliation, ⁵  but committed himself to God ⁶  who judges justly. 2:24 He ⁷  himself bore our sins ⁸  in his body on the tree, that we may cease from sinning ⁹  and live for righteousness. By his ¹⁰  wounds ¹¹  you were healed. ¹² 

1 Petrus 4:1

4:1 So, since Christ suffered ¹³  in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, ¹⁴ 

Yesaya 53:4-6

53:4 But he lifted up our illnesses,

he carried our pain; ¹⁵ 

even though we thought he was being punished,

attacked by God, and afflicted for something he had done. ¹⁶ 

53:5 He was wounded because of ¹⁷  our rebellious deeds,

crushed because of our sins;

he endured punishment that made us well; ¹⁸ 

because of his wounds we have been healed. ¹⁹ 

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ²⁰ 

Roma 5:6-8

5:6 For while we were still helpless, at the right time Christ died for the ungodly. 5:7 (For rarely will anyone die for a righteous person, though for a good person perhaps someone might possibly dare to die.) ²¹  5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.

Roma 8:3

8:3 For God achieved what the law could not do because ²²  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:2

8:2 For the law of the life-giving Spirit ²³  in Christ Jesus has set you ²⁴  free from the law of sin and death.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁵  minds ²⁶  as expressed through ²⁷  your evil deeds,

Galatia 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Galatia 3:13

3:13 Christ redeemed us from the curse of the law by becoming ²⁸  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ²⁹ 

Titus 2:14

2:14 He ³⁰  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³¹  who are eager to do good. ³² 

Ibrani 9:26

9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ³³  to those who eagerly await him he will appear a second time, not to bear sin ³⁴  but to bring salvation. ³⁵ 

[2:22]  ¹ 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]  ² sn A quotation from Isa 53:9.

[2:23]  ³ 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]  ⁴ tn Grk “he did not threaten, but.”

[2:23]  ⁵ sn An allusion to Isa 53:7.

[2:23]  ⁶ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[2:24]  ⁷ tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ⁸ sn A quotation from Isa 53:4, 12.

[2:24]  ⁹ 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]  ¹⁰ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹¹ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹² sn A quotation from Isa 53:5.

[4:1]  ¹³ tc Most mss (א² A P Ï) add ὑπὲρ ἡμῶν (Juper Jhmwn, “for us”); others (א* 69 1505 pc) add ὑπὲρ ὑμῶν (Juper Jumwn, “for you”), the first hand of א also has ἀποθανόντος (apoqanonto", “since he died”) instead of παθόντος (paqonto", “since he suffered”). But the reading without ὑπὲρ ἡ/ὑμῶν best explains the rise of the other readings, for not only is there confusion as to which pronoun belongs here, but the longer readings, being clarifications, are evidently motivated readings. The shortest reading is found in important and early Alexandrian and Western witnesses (Ì⁷² B C Ψ 0285 323 1739) and is strongly preferred.

[4:1]  ¹⁴ 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.

[53:4]  ¹⁵ sn Illness and pain stand by metonymy (or perhaps as metaphors) for sin and its effects, as vv. 11-12 make clear.

[53:4]  ¹⁶ tn The words “for something he had done” are supplied in the translation for clarification. The group now realizes he suffered because of his identification with them, not simply because he was a special target of divine anger.

[53:5]  ¹⁷ tn The preposition מִן (min) has a causal sense (translated “because of”) here and in the following clause.

[53:5]  ¹⁸ tn Heb “the punishment of our peace [was] on him.” שָׁלוֹם (shalom, “peace”) is here a genitive of result, i.e., “punishment that resulted in our peace.”

[53:5]  ¹⁹ sn Continuing to utilize the imagery of physical illness, the group acknowledges that the servant’s willingness to carry their illnesses (v. 4) resulted in their being healed. Healing is a metaphor for forgiveness here.

[53:6]  ²⁰ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[5:7]  ²¹ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[8:3]  ²² tn Grk “in that.”

[8:2]  ²³ tn Grk “for the law of the Spirit of life.”

[8:2]  ²⁴ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[1:21]  ²⁵ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁶ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁷ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:13]  ²⁸ tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ²⁹ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[2:14]  ³⁰ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³¹ tn Or “a people who are his very own.”

[2:14]  ³² tn Grk “for good works.”

[9:28]  ³³ sn An allusion to Isa 53:12.

[9:28]  ³⁴ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ³⁵ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.