1 Petrus 2:18-25

2:18 Slaves, ¹  be subject ²  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, ³  if because of conscience toward God ⁴  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. ⁵  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 ⁶  committed no sin nor was deceit found in his mouth. ⁷  2:23 When he was maligned, he ⁸  did not answer back; when he suffered, he threatened ⁹  no retaliation, ¹⁰  but committed himself to God ¹¹  who judges justly. 2:24 He ¹²  himself bore our sins ¹³  in his body on the tree, that we may cease from sinning ¹⁴  and live for righteousness. By his ¹⁵  wounds ¹⁶  you were healed. ¹⁷  2:25 For you were going astray like sheep ¹⁸  but now you have turned back to the shepherd and guardian of your souls.

1 Petrus 5:5-6

5:5 In the same way, you who are younger, ¹⁹  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. ²⁰  5:6 And God will exalt you in due time, ²¹  if you humble yourselves under his mighty hand ²² 

[2:18]  ¹ tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).

[2:18]  ² tn Grk “being subject,” but continuing the sense of command from vs. 13.

[2:19]  ³ 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]  ⁴ 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 A^c 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]  ⁵ 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]  ⁶ 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]  ⁷ sn A quotation from Isa 53:9.

[2:23]  ⁸ 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]  ⁹ tn Grk “he did not threaten, but.”

[2:23]  ¹⁰ sn An allusion to Isa 53:7.

[2:23]  ¹¹ tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.

[2:24]  ¹² tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹³ sn A quotation from Isa 53:4, 12.

[2:24]  ¹⁴ 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]  ¹⁵ tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[2:24]  ¹⁶ tn Grk the singular: “wound”; “injury.”

[2:24]  ¹⁷ sn A quotation from Isa 53:5.

[2:25]  ¹⁸ sn A quotation from Isa 53:6.

[5:5]  ¹⁹ 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]  ²⁰ sn A quotation from Prov 3:34 (cf. Jas 4:6).

[5:6]  ²¹ tn Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45; Luke 12:42.

[5:6]  ²² 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).