1 Petrus 3:5-6

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 ¹  Abraham, calling him lord. You become her children ²  when you do what is good and have no fear in doing so. ³ 

1 Petrus 3:15

3:15 But set Christ ⁴  apart ⁵  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ⁶ 

Efesus 5:33

5:33 Nevertheless, ⁷  each one of you must also love his own wife as he loves himself, ⁸  and the wife must ⁹  respect ¹⁰  her husband.

Efesus 6:5

6:5 Slaves, ¹¹  obey your human masters ¹²  with fear and trembling, in the sincerity of your heart as to Christ,

Kolose 3:22

3:22 Slaves, ¹³  obey your earthly ¹⁴  masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord.

[3:6]  ¹ tn Grk “as Sarah obeyed.”

[3:6]  ² tn Grk “whose children you become.”

[3:6]  ³ tn Grk “doing good and not fearing any intimidation.”

[3:15]  ⁴ tc Most later mss (P Ï) have θεόν (qeon, “God”) instead of Χριστόν (Criston; “Christ”) here. But Χριστόν is widely supported by excellent and early witnesses (Ì⁷² א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.

[3:15]  ⁵ tn Or “sanctify Christ as Lord.”

[3:15]  ⁶ tn Grk “the hope in you.”

[5:33]  ⁷ tn The translation of πλήν (plhn) is somewhat difficult in this context, though the overall thrust of the argument is clear. It could be an adversative idea such as “but,” “nevertheless,” or “however” (see NIV, NASB, NRSV), or it could simply be intended to round out and bring to conclusion the author’s discussion. In this latter case it could be translated with the use of “now” (so A. T. Lincoln, Ephesians [WBC], 384).

[5:33]  ⁸ tn Grk “Nevertheless, you also, one by one, each his own wife so let him love as himself.” This statement is cumbersome and was cleaned up to reflect better English style.

[5:33]  ⁹ tn The ἵνα (Jina) clause was taken as imperatival, i.e., “let the wife respect….”

[5:33]  ¹⁰ tn The Greek verb φοβέομαι (fobeomai) here has been translated “respect” and the noun form of the word, i.e., φόβος (fobos), has been translated as “reverence” in 5:21.

[6:5]  ¹¹ tn Traditionally, “Servants” (KJV). Though δοῦλος (doulos) is often 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.

[6:5]  ¹² tn Grk “the masters according to the flesh.” In the translation above, the article τοῖς (tois) governing κυρίοις (kuriois) is rendered in English as a possessive pronoun (i.e., “your”) and the prepositional phrase κατὰ σάρκα (kata sarka) is taken as modifying κυρίοις (indicating that the author is referring to human masters) and not modifying the imperative ὑπακούετε (Jupakouete, which would indicate that obedience was according to a human standard or limitation).

[3:22]  ¹³ tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.

[3:22]  ¹⁴ tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.