1 Peter 3

Translator Notes

1. The Greek homoiōs ('likewise') connects this instruction to the submission pattern begun in 2:13 (to government) and 2:18 (slaves to masters). The scenario Peter envisions is a believing wife married to an unbelieving husband — a common situation in the early church where women often converted independently.
2. The wordplay between logō ('the word' — the gospel message) and aneu logou ('without a word' — without verbal argument) is deliberate. The husband who resists the proclaimed word may be persuaded by the lived word of his wife's conduct.

Translator Notes

1. The Greek epopteusantes ('having observed, having witnessed') is the same word used in 2:12 for pagans observing Christian behavior. The combination of hagnēn ('pure, chaste') and en phobō ('in reverence, with respect') describes conduct that is both morally clean and directed toward God — not fearful subservience to the husband but reverence toward God that shapes all behavior.

Translator Notes

1. The Greek kosmos ('adornment, decoration, order') — from which English 'cosmetic' derives — sets up a contrast between external display and internal character. Peter does not absolutely prohibit these things (the grammar is 'not the external... but the internal' — a comparative negation, emphasizing priority rather than absolute prohibition). The specific items mentioned (elaborate hairstyles, gold, fine clothing) were associated with wealth and social status in the Roman world.

Translator Notes

1. The phrase ho kryptos tēs kardias anthrōpos ('the hidden person of the heart') is a remarkable expression — the true self, invisible to others but visible to God. The 'imperishable' (aphthartō) quality of this inner adornment contrasts with the perishable nature of external decoration, echoing the 'imperishable inheritance' of 1:4.
2. The Greek prautētos kai hēsychiou pneumatos ('of a gentle and quiet spirit') does not describe weakness or passivity. Prautēs ('gentleness') in Greek denotes controlled strength — a horse under bridle, power that is restrained. Hēsychios ('quiet, tranquil') refers to an inner calm, not silence.

Translator Notes

1. Peter appeals to the matriarchs as models — 'the holy women' (hai hagiai gynaikes) refers to Old Testament women of faith. The verb ekosmoun ('adorned themselves') uses the same kosmos root from verse 3, completing the contrast: their true adornment was not external but relational and spiritual.

Translator Notes

1. The reference is to Genesis 18:12 (LXX), where Sarah refers to Abraham as 'my lord' (kyrios) in the context of the promise of Isaac. Peter's point is that these Gentile women have become 'daughters of Sarah' — they are now part of the covenant lineage through faith and conduct, not ethnicity.
2. The final phrase mē phoboumenai mēdemian ptoēsin ('not fearing any intimidation') suggests that some of these women faced real social pressure or threat for their faith — yet they are to stand firm without being intimidated.
3. [TCR Cross-Reference] Quotes Genesis 18:12. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The Greek kata gnōsin ('according to knowledge, in an understanding way') calls husbands to informed, attentive care — not ignorant or careless treatment. The phrase astheneserō skeuei tō gynaikeiō ('the weaker vessel, the feminine one') uses 'weaker' (asthenestera) in a comparative sense — not 'weak' absolutely but 'weaker' relatively. The word skeuos ('vessel') refers to the body or the whole person (cf. 1 Thessalonians 4:4).
2. The remarkable motivation is the final clause: mistreatment of one's wife hinders one's prayers. The marriage relationship has direct spiritual consequences — dishonor toward one's spouse creates a barrier between the husband and God. The phrase synklēronomois charitos zōēs ('co-heirs of the grace of life') establishes full spiritual equality between husband and wife.

Translator Notes

1. Five adjectives describe the communal character Peter envisions: homophrones ('like-minded, united in purpose'), sympatheis ('sympathetic, sharing in feelings'), philadelphoi ('loving as siblings'), eusplanchnoi ('compassionate, tender-hearted' — literally 'good-gutted,' from the Greek understanding that emotions resided in the intestines), and tapeinophrones ('humble-minded'). The KJV's 'courteous' for tapeinophrones is too weak — this is genuine humility, not mere politeness.

Translator Notes

1. The non-retaliation ethic echoes both Jesus's teaching (Matthew 5:38-48) and Paul's instruction (Romans 12:17). The paradox: believers are called to bless even those who insult them, and in doing so they themselves inherit blessing. The word eulogountes ('blessing') is the opposite of loidoria ('insult, verbal abuse') — where others curse, believers bless.

Translator Notes

1. Peter quotes Psalm 34:12-16 (33:13-17 LXX), a wisdom psalm that connects ethical conduct with divine blessing. The quotation extends through verse 12. The opening question in the psalm ('Who is the one who desires life?') becomes a conditional statement: if you want to experience the good life, here is the path.
2. [TCR Cross-Reference] This verse quotes Psalms 34:12-16 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The imperatives move from negative (turn away from evil) to positive (do good), from passive avoidance to active pursuit. The verb diōxatō ('pursue, chase') is a hunting metaphor — peace must be actively tracked down, not merely hoped for. The same verb (diōkō) is used elsewhere for pursuing or persecuting someone — here it is channeled toward peace.
2. [TCR Cross-Reference] Quotes Psalms 34:12-16. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Translator Notes

1. The psalm quotation concludes with a two-part assurance: God watches over the righteous and listens to their prayers, but his face is set against evildoers. The anthropomorphic language (eyes, ears, face) expresses God's attentive care and active opposition using body-part imagery common in Hebrew poetry.
2. [TCR Cross-Reference] Draws on Psalms 34:12-16. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Translator Notes

1. The Greek zēlōtai ('zealots, enthusiasts, devotees') is stronger than the KJV's 'followers' — it implies passionate, consuming dedication to goodness. The rhetorical question implies that those who pursue good are generally protected, though Peter immediately acknowledges the exception in verse 14.

Translator Notes

1. The optative paschoite ('you should suffer') expresses a hypothetical but real possibility — not a certainty but not unlikely. The beatitude echoes Jesus's words in Matthew 5:10 ('blessed are those who are persecuted for righteousness' sake').
2. Peter quotes Isaiah 8:12-13 (LXX). The phrase ton phobon autōn mē phobēthēte can be read either as 'do not fear their terror' (what they threaten) or 'do not fear what they fear' (the things that terrify them). The Isaiah context supports the latter reading — God tells Isaiah not to share the people's panic.
3. [TCR Cross-Reference] Echoes Isaiah 8:12. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.

Key Terms

Translator Notes

1. The Greek hagiasate ('sanctify, set apart as holy') applied to Christ means to give him the place of ultimate honor in one's inner life — to treat Christ as the holy Lord of one's heart. The phrase echoes Isaiah 8:13 ('the LORD of hosts, him you shall sanctify'), but Peter substitutes 'Christ' for 'the LORD of hosts,' a significant christological move.
2. The word apologian ('defense, reasoned account') is the origin of English 'apologetics.' It was a legal term for a defendant's speech in court. Peter envisions believers explaining their faith in a rational, articulate manner — not aggressive argument but calm, reasoned testimony. The 'hope that is in you' (tēs en hymin elpidos) connects back to the 'living hope' of 1:3.
3. [TCR Cross-Reference] This verse quotes Isaiah 8:13 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.

Translator Notes

1. The manner of the defense is as important as its content: meta prautētos kai phobou ('with gentleness and reverence'). Aggressive, combative apologetics would undermine the very message being defended. The 'clear conscience' (syneidēsin agathēn) ensures that the verbal defense matches the lived reality — there is no gap between what believers say and how they live.

Translator Notes

1. The optative theloi ('should will') expresses that suffering is within God's sovereign plan but not his arbitrary whim. The comparison is not between suffering and comfort but between two kinds of suffering — for good conduct versus for bad. Peter assumes suffering is inevitable; the question is what kind.

Translator Notes

1. The Greek hapax ('once, once for all') emphasizes the unrepeatable sufficiency of Christ's suffering — unlike the repeated sacrifices of the old covenant, this one was definitive. The phrase dikaios hyper adikōn ('righteous on behalf of unrighteous') is a compressed statement of substitutionary atonement.
2. The purpose clause hina hymas prosagagē tō theō ('that he might bring you to God') uses prosagō, a technical term for introducing someone into the presence of a king. Christ's death provides access to God's presence.
3. The contrast thanatōtheis sarki / zōopoiētheis pneumati ('put to death in flesh / made alive in spirit') is debated. 'Spirit' may refer to the Holy Spirit, Christ's own spirit, or the sphere of spiritual existence. We render the datives as instrumental/spherical ('in the flesh...in the spirit') to preserve the ambiguity.

Translator Notes

1. This is one of the most debated verses in the New Testament. The key questions: (1) When did Christ go? After his death, after his resurrection, or through Noah before the flood? (2) Who are the 'spirits in prison'? Fallen angels (cf. 2 Peter 2:4, Jude 6), deceased humans, or the generation of Noah? (3) What did he proclaim? The gospel, or a declaration of victory? The Greek ekēryxen ('proclaimed, heralded') does not specify the content — it could be a proclamation of triumph over evil powers rather than an evangelistic message.
2. We render the text as the Greek presents it without resolving the ambiguity. The phrase en hō ('in which') most naturally refers back to 'spirit' (pneumati) from verse 18.

Translator Notes

1. The 'spirits' are identified as those who disobeyed during the construction of Noah's ark. God's patience (makrothymia, 'long-suffering') extended through the construction period, giving opportunity for repentance. Only eight people (Noah, his wife, their three sons, and their wives) were saved.
2. The phrase diesōthēsan di' hydatos ('were saved through water') is ambiguous — were they saved 'by means of' water or 'through' water (i.e., passing safely through it)? The preposition dia with genitive can mean either. Peter will connect this to baptism in verse 21.

Translator Notes

1. The Greek antitypon ('corresponding to, antitype') establishes a typological relationship: the flood waters that destroyed the old world and delivered Noah are a 'type' of baptism that delivers believers. Peter immediately qualifies: baptism saves not by its physical washing (ouch sarkos apothesis rhypou, 'not the removal of bodily dirt') but as an appeal or pledge of a good conscience toward God (syneidēseōs agathēs eperōtēma eis theon).
2. The word eperōtēma is debated — it can mean 'appeal, request, inquiry' or 'pledge, commitment.' Either reading works: baptism is either an appeal to God for a clear conscience or a pledge of a clear conscience before God. The saving power comes 'through the resurrection of Jesus Christ' — not through the water itself.

Translator Notes

1. The verse is a compressed christological confession: ascension ('gone into heaven'), session ('at the right hand of God,' echoing Psalm 110:1), and cosmic lordship ('angels, authorities, and powers subjected'). The triad angelōn kai exousiōn kai dynameōn encompasses all categories of spiritual beings — whether good or evil, all are under Christ's authority.
2. The genitive absolute hypotagentōn ('having been subjected') uses the same root (hypotassō, 'to submit, to subject') that structured the household code of 2:13-3:7 — the pattern of submission that governs human relationships finds its ultimate ground in the submission of all cosmic powers to Christ.
3. [TCR Cross-Reference] Draws on Psalm 110:1. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.