1 Petrus 2:19-20

2:19 For this finds God’s favor, ¹  if because of conscience toward God ²  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. ³ 

1 Petrus 3:13-17

3:13 For ⁴  who is going to harm you if you are devoted to what is good? 3:14 But in fact, if you happen to suffer ⁵  for doing what is right, ⁶  you are blessed. But do not be terrified of them ⁷  or be shaken. ⁸  3:15 But set Christ ⁹  apart ¹⁰  as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. ¹¹  3:16 Yet do it with courtesy and respect, ¹²  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ¹³  3:17 For it is better to suffer for doing good, if God wills it, ¹⁴  than for doing evil.

1 Petrus 4:15

4:15 But let none of you suffer as a murderer or thief or criminal or as a troublemaker. ¹⁵ 

[2:19]  ¹ 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]  ² 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 A^c B P 049 Ï lat co), and best explains the rise of the other readings.

[2:19]  tn Grk “conscious(ness) of God,” an awareness of God and allegiance to him.

[2:20]  ³ 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).

[3:13]  ⁴ tn Here καί (kai) has been translated as “For” to indicate that what follows gives an explanation.

[3:14]  ⁵ 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]  ⁶ tn Grk “because of righteousness.”

[3:14]  ⁷ 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]  ⁸ sn A quotation from Isa 8:12.

[3:15]  ⁹ 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]  ¹⁰ tn Or “sanctify Christ as Lord.”

[3:15]  ¹¹ tn Grk “the hope in you.”

[3:16]  ¹² 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]  ¹³ tn Grk “when you are spoken against.”

[3:17]  ¹⁴ 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).

[4:15]  ¹⁵ tn The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.