Discovery Box1 Peter 2:18--3:14
Context2:18 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.
3:1 In the same way, wives, be subject to your own husbands. Then, 19 even if some are disobedient to the word, they will be won over without a word by the way you live, 20 3:2 when they see your pure and reverent conduct. 21 3:3 Let your 22 beauty 23 not be external – the braiding of hair and wearing of gold jewelry 24 or fine clothes – 3:4 but the inner person 25 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 26 Abraham, calling him lord. You become her children 27 when you do what is good and have no fear in doing so. 28 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners 29 and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. 30
3:8 Finally, all of you be harmonious, 31 sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless 32 others 33 because you were called to inherit a blessing. 3:10 For
the one who wants to love life and see good days must keep 34 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 35 upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil. 36
3:13 For 37 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 38 for doing what is right, 39 you are blessed. But do not be terrified of them 40 or be shaken. 41
[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 Ac B P 049 Ï lat co), and best explains the rise of the other readings.
[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] 7 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] 8 sn A quotation from Isa 53:9.
[2:23] 9 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] 10 tn Grk “he did not threaten, but.”
[2:23] 11 sn An allusion to Isa 53:7.
[2:23] 12 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
[2:24] 11 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 12 sn A quotation from Isa 53:4, 12.
[2:24] 13 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] 14 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 15 tn Grk the singular: “wound”; “injury.”
[2:24] 16 sn A quotation from Isa 53:5.
[2:25] 13 sn A quotation from Isa 53:6.
[3:1] 15 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] 16 tn Grk “by the wives’ behavior.”
[3:2] 17 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
[3:3] 19 tn Grk “whose,” referring to the wives.
[3:3] 21 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] 21 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] 23 tn Grk “as Sarah obeyed.”
[3:6] 24 tn Grk “whose children you become.”
[3:6] 25 tn Grk “doing good and not fearing any intimidation.”
[3:7] 25 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] 26 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] 27 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] 29 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
[3:9] 30 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
[3:12] 33 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] 34 sn Verses 10-12 are a quotation from Ps 34:12-16.
[3:13] 35 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
[3:14] 37 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] 38 tn Grk “because of righteousness.”
[3:14] 39 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).
