1 Petrus 2:16

2:16 Live ¹  as free people, not using your freedom as a pretext for evil, but as God’s slaves. ² 

1 Petrus 3:14

3:14 But in fact, if you happen to suffer ³  for doing what is right, ⁴  you are blessed. But do not be terrified of them ⁵  or be shaken. ⁶ 

1 Petrus 4:4

4:4 So ⁷  they are astonished ⁸  when you do not rush with them into the same flood of wickedness, and they vilify you. ⁹ 

1 Petrus 4:12

4:12 Dear friends, do not be astonished ¹⁰  that a trial by fire is occurring among you, ¹¹  as though something strange were happening to you.

1 Petrus 4:16

4:16 But if you suffer as a Christian, ¹²  do not be ashamed, but glorify ¹³  God that you bear such a name. ¹⁴ 

[2:16]  ¹ tn There is no main verb in this verse, but it continues the sense of command from v. 13, “be subject…, as free people…not using…but as slaves of God.”

[2:16]  ² tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally 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.

[2:16]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[3:14]  ³ 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]  ⁴ tn Grk “because of righteousness.”

[3:14]  ⁵ 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]  ⁶ sn A quotation from Isa 8:12.

[4:4]  ⁷ tn Grk “in/by which,” referring to the change of behavior described in v. 3. The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:4]  ⁸ tn Or “are surprised, are taken aback.” The same verb occurs in 4:12.

[4:4]  ⁹ tn Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.

[4:12]  ¹⁰ tn Or “do not be surprised, taken aback.” The same verb occurs in 4:4.

[4:12]  ¹¹ tn Grk “at the burning among you, occurring to you for testing.”

[4:16]  ¹² tn The verb is implied by the context but not expressed; Grk “but if as a Christian.”

[4:16]  ¹³ tn These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.

[4:16]  ¹⁴ tn Grk “in this name.”