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
1 tn The Greek term here is οἰκέτης (oiketh"), often used of a servant in a household (who would have been a slave).
2 tn Grk “being subject,” but continuing the sense of command from vs. 13.
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.
tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.
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).
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.
9 tn Grk “he did not threaten, but.”
11 tn Grk “to the one”; the referent (God) has been specified in the translation for clarity.
12 tn Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
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.”
15 tn Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
16 tn Grk the singular: “wound”; “injury.”