Lectionary Year A
May 5, 2002
1 Peter 3:13-22
(JFC) A. COMPARISON OF TRANSLATIONS
At the end of verse 14, NRSV translates "tarachthete",
"be intimidated". Then,
NRSV places a period after verse 15's "sanctify Christ in your
hearts" & begins a new
sentence with, "Always be ready to make your defense . . ."
In the next verse(16), NRSV
translates "katalaleisthe", maligned. In verse 18, NRSV calls
them "the righteous"
and "the unrighteous". Then, in verse 20, NRSV translates "psuchai",
2. Bo Reicke's Anchor Bible
At the end of verse 13, "zelotai genesthe"
"become zealots". In the next verse, Reicke
translates "dia", "on account of". Later in
that same verse, we read, "by their appearance"
as an attempt to identify what not to fear.
Then, to begin verse 15, Reicke translates
"hagiasate", "hallow". In verse 16, Reicke
translates "fobou", "respect", as does the NRSV
in a footnote. At the end of verse 18,
Reicke's translation can get confusing in that
it locates descriptive phrases too far from the
nouns and pronouns they modify. Or, perhaps
it's the phrase, "in order to bring you to
God" that proves difficult to locate properly
grammatically as well as smoothly to read. In
verse 20, for "tou theou makrothumia", Reicke
reads, "God in His long-suffering". Verse
20c for Reicke reads, "Just this [is the]
analogous baptism [that] now saves you". Then, in
verse 21b, Reicke reads, "a pledge of goodwill
to God" for "agathes eperotema eis
theon". Reicke concludes verse 22 by reading, "have become
subject to him."
3. William Barclay's the Daily Study Bible Series, The Letters of James and
At the end of the opening question, Barclay
translates, "if you are ardent
lovers of goodness?" For verse 15, Barclay reads, "but in your
hearts give Christ a
unique place". In the next verse, Barclay translates
"katalaleisthe", abused, and for
"epereazontes", "those who revile you". At
the end of verse 20, Barclay translates
"diesothesan", "were brought in safety". In the next verse,
Barclay reads, "who were
symbolically represented in Noah and his
company" as "antitupon". Finally, in verse
22, Barclay translates "hupotagenton" as an
(JFC) B. TEXTUAL CRITICISM
In verse 15, Metzger explains, the Textus Receptus
substitutes "theon" for
"Christon", yet ill-advisedly. The name "ton Christon" is still, at the
time of this epistle's
being written & circulated, rather, or at least, largely,
unfamiliar. In the next verse, Metzger
acknowledges that the shorter reading "katalaleisthe", has Alexandrian
and other good
support, he and the Committee cite 1 Peter 2:12 for preferring it,
as well. Further, Metzger
explains supporting the "copyists modifying the shorter reading by
adding "hos kakopoion",
or by altering the person of the verb and adding "humon" (vg arm
(Speculum) or "humon hos
kakopoion" (Aleph, A C K P 049 33 81 Lect it65 syr
p.hmg copbo? eth al)."
note, regarding 3:18, begins, "The bewildering diversity of
readings can be listed in connection
with the variation involving the accompanying verb."
To conclude the nearly whole page of
possibilities, Metzger writes, "While acknowledging
the difficulty of ascertaining the original
text, a majority of the Committee preferred the
reading "peri hamartion epathen" because
(a) this verb, which is a favorite of the author (it occurs elsewhere in 1
Peter eleven times),
carries on the thought of v. 17, whereas
"hapothneskein" (which occurs nowhere else in the
epistle) abruptly introduces a new idea; (b) in view
of the presence of the expression "peri
hamartion" scribes would be more likely to substitute "apethanen"
for "epathen" than vice
versa; and (c) the readings with "hemon" or "humon"
(which in later Greek had the same
pronunciation) are natural and, indeed, expected
scribal expansions." Later in that (18th)
verse, "the Committee was inclined to prefer "hemas
(p72 B P Psi it65 syr ph arm) to "hemas"
(Alephc (Aleph* accidentally omits the pronoun) A C K 81 614 1739
vg syrhmg copsa.bo
Clement), because copyists would have been more
likely to alter the second person to the first
person (as more inclusive) than vice versa."
JFC) C. ROUGH TRANSLATION
13 So, who will do harm to you if the good eager
you become (to do)? 14 But, if also you suffer through righteousness, you
(are) blessed. But the fear of them not are you to fear nor be troubled,
15 But Lord the Christ make holy in the hearts of you, being ready always
to speak a verbal defense to all who require you a word this in you hope.
16 But with gentleness and reverence you gain awareness of benefit. So,
on one hand you say bad things against those put to shame those who
mistreat you (for) the good in Christ you a way of life. 17 For better
you do good, if it should intend the will of God, to suffer for the wrong.
18 For also Christ once for all time sin endured, the righteous for the
unrighteous, so that he brings to you the God having been put death in the
body but having been given life in the spirit; 19 in which also to whom in
prison the spirit having been left he proclaimed, 20 Having disobeyed
formerly while waiting expectantly so that the patient God in the days of
Noah having prepared an ark at which he a little, which means he is eight
human beings, having been brought safely through the water. 21 And what
you prefigures now saves baptism, not from the body removes dirt but
conscience good a promise unto God, by the resurrection of Jesus Christ,
22 who is at the right hand of God has been taken to heaven, has subjected
to him the angels, the government and the supernatural powers.
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