Discovery Box1 Peter 4:1
Context4:1 So, since Christ suffered 1 in the flesh, you also arm yourselves with the same attitude, because the one who has suffered in the flesh has finished with sin, 2
1 Peter 2:1--3:22
Context2:1 So get rid of 3 all evil and all deceit and hypocrisy and envy and all slander. 2:2 And 4 yearn 5 like newborn infants for pure, spiritual milk, 6 so that by it you may grow up to 7 salvation, 8 2:3 if you have experienced 9 the Lord’s kindness. 10
2:4 So as you come to him, 11 a living stone rejected by men but 12 chosen and priceless 13 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 14 spiritual sacrifices that are acceptable to God through Jesus Christ. 2:6 For it says 15 in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, 16 and whoever believes 17 in him 18 will never 19 be put to shame.” 20 2:7 So you who believe see 21 his value, 22 but for those who do not believe, the stone that the builders rejected has become the 23 cornerstone, 24 2:8 and a stumbling-stone 25 and a rock to trip over. 26 They stumble 27 because they disobey the word, as they were destined to do. 28 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 29 of the one who called you out of darkness into his marvelous light. 2:10 You 30 once were not a people, but now you are God’s people. You were shown no mercy, 31 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 32 among the non-Christians, 33 so that though 34 they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. 35
2:13 Be subject to every human institution 36 for the Lord’s sake, whether to a king as supreme 2:14 or to governors as those he commissions 37 to punish wrongdoers and praise 38 those who do good. 2:15 For God wants you 39 to silence the ignorance of foolish people by doing good. 2:16 Live 40 as free people, not using your freedom as a pretext for evil, but as God’s slaves. 41 2:17 Honor all people, love the family of believers, 42 fear God, honor the king.
2:18 Slaves, 43 be subject 44 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, 45 if because of conscience toward God 46 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. 47 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 48 committed no sin nor was deceit found in his mouth. 49 2:23 When he was maligned, he 50 did not answer back; when he suffered, he threatened 51 no retaliation, 52 but committed himself to God 53 who judges justly. 2:24 He 54 himself bore our sins 55 in his body on the tree, that we may cease from sinning 56 and live for righteousness. By his 57 wounds 58 you were healed. 59 2:25 For you were going astray like sheep 60 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, 61 even if some are disobedient to the word, they will be won over without a word by the way you live, 62 3:2 when they see your pure and reverent conduct. 63 3:3 Let your 64 beauty 65 not be external – the braiding of hair and wearing of gold jewelry 66 or fine clothes – 3:4 but the inner person 67 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 68 Abraham, calling him lord. You become her children 69 when you do what is good and have no fear in doing so. 70 3:7 Husbands, in the same way, treat your wives with consideration as the weaker partners 71 and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers. 72
3:8 Finally, all of you be harmonious, 73 sympathetic, affectionate, compassionate, and humble. 3:9 Do not return evil for evil or insult for insult, but instead bless 74 others 75 because you were called to inherit a blessing. 3:10 For
the one who wants to love life and see good days must keep 76 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 77 upon the righteous and his ears are open to their prayer.
But the Lord’s face is against those who do evil. 78
3:13 For 79 who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer 80 for doing what is right, 81 you are blessed. But do not be terrified of them 82 or be shaken. 83 3:15 But set Christ 84 apart 85 as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 86 3:16 Yet do it with courtesy and respect, 87 keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. 88 3:17 For it is better to suffer for doing good, if God wills it, 89 than for doing evil.
3:18 90 Because Christ also suffered 91 once for sins,
the just for the unjust, 92
to bring you to God,
by being put to death in the flesh
but 93 by being made alive in the spirit. 94
3:19 In it 95 he went and preached to the spirits in prison, 96
3:20 after they were disobedient long ago 97 when God patiently waited 98 in the days of Noah as an ark was being constructed. In the ark 99 a few, that is eight souls, were delivered through water. 3:21 And this prefigured baptism, which now saves you 100 – not the washing off of physical dirt 101 but the pledge 102 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 103 with angels and authorities and powers subject to him. 104
[4:1] 1 tc Most
[4:1] 2 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.
[2:2] 5 tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.
[2:2] 6 tn Grk “getting rid of…yearn for.”
[2:2] 7 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] 8 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] 9 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] 11 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] 15 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] 16 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] 17 tn Grk “the head of the corner.”
[2:7] 18 sn A quotation from Ps 118:22 (cf. Matt 21:42; Mark 12:10; Luke 20:17; Acts 4:11).
[2:8] 17 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] 18 sn A quotation from Isa 8:14.
[2:8] 19 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] 20 tn Grk “to which they were also destined.”
[2:9] 19 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] 21 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] 22 sn The quotations in v. 10 are from Hos 1:6, 9; 2:23.
[2:12] 23 tn Grk “keeping your conduct good.”
[2:12] 24 tn Grk “the Gentiles,” used here of those who are not God’s people.
[2:12] 25 tn Grk “in order that in what they malign you.”
[2:12] 26 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] 25 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] 27 tn Grk “those sent by him.”
[2:14] 28 tn Grk “for the punishment…and the praise.”
[2:15] 29 tn Grk “because thus it is God’s will.”
[2:16] 31 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] 32 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.
[2:17] 33 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] 35 tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).
[2:18] 36 tn Grk “being subject,” but continuing the sense of command from vs. 13.
[2:19] 37 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] 38 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] 39 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] 41 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] 42 sn A quotation from Isa 53:9.
[2:23] 43 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] 44 tn Grk “he did not threaten, but.”
[2:23] 45 sn An allusion to Isa 53:7.
[2:23] 46 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
[2:24] 45 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 46 sn A quotation from Isa 53:4, 12.
[2:24] 47 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] 48 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[2:24] 49 tn Grk the singular: “wound”; “injury.”
[2:24] 50 sn A quotation from Isa 53:5.
[2:25] 47 sn A quotation from Isa 53:6.
[3:1] 49 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] 50 tn Grk “by the wives’ behavior.”
[3:2] 51 tn Grk “behavior,” the same word translated “the way you live” in vs. 1.
[3:3] 53 tn Grk “whose,” referring to the wives.
[3:3] 55 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] 55 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] 57 tn Grk “as Sarah obeyed.”
[3:6] 58 tn Grk “whose children you become.”
[3:6] 59 tn Grk “doing good and not fearing any intimidation.”
[3:7] 59 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] 60 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] 61 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] 63 tn Grk “not returning…but blessing,” continuing the sense of command from the preceding.
[3:9] 64 tn The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.
[3:12] 67 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] 68 sn Verses 10-12 are a quotation from Ps 34:12-16.
[3:13] 69 tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.
[3:14] 71 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] 72 tn Grk “because of righteousness.”
[3:14] 73 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] 74 sn A quotation from Isa 8:12.
[3:15] 73 tc Most later
[3:15] 74 tn Or “sanctify Christ as Lord.”
[3:15] 75 tn Grk “the hope in you.”
[3:16] 75 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] 76 tn Grk “when you are spoken against.”
[3:17] 77 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] 79 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] 80 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] 81 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
[3:18] 82 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.
[3:18] 83 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] 81 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] 82 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] 83 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] 84 tn Grk “the patience of God waited.”
[3:20] 85 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] 85 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] 86 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] 87 tn Or “response”; “answer.”
[3:22] 87 tn Grk “who is at the right hand…having gone into heaven.”
