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I Peter 3

1 Likewise, O wives, [be] submitting to your own husbands, in order that if any be disobedient to the word, through the way of [their] wives they will be won without [a] word, 2 observing your pure way of life, [lived] with fear, 3 whose adorning, let1 it not be external braiding of hair and wearing of gold or putting on of garments, 4 but [let it be] the secret man of the heart in the incorruptible [things] of gentleness and [a] quiet spirit, which is before God of great-price. 5 For thus formerly did the holy women hoping in God adorn themselves, submitting to their own husbands, 6 as Sarah obeyed Abraham, calling him Lord, whose daughters you have become, well-doing and not fearing any terror. 7 The men likewise, [be] living with [your] wives according to knowledge, as with [a] weaker vessel, showing honor, as to co-heirs of the grace of zoe-life2 , that your prayers not be hindered. 8 Finally, [be] like-minded, sympathetic, brotherly-philia-loving, tender-hearted, humble-minded, 9 not returning evil for evil or abuse for abuse, but blessing such, for you are called for this, in order that you inherit [a] blessing. 10 For:
The [one] wanting to be agape-loving zoe-life2
And to see good days
Let1 him cease [his] tongue from evil
And [his] lips that they speak no deceit.
11 But let1 him be turning away from evil
And let1 him do good.
Let1 him seek peace and pursue her.
12 For [the] eyes of [the] Lord [are] upon the just
And his ears [are] to their entreaties.
But [the] face of [the] Lord [is] against [those] doing evil.

13 And who is the [one who] will do evil to you if you become zealots of the good? 14 But if you might also suffer on account of justice, [You are] blessed. But you should not fear their fear not be troubled, 15 but make the Lord Christ holy in your hearts, [be] always prepared to [give] reply3 to those requesting4 word [of you] concerning the hope in you, 16 but with gentleness and fear, having [a] good conscience, in order that in what you are spoken evil, those abusing your good way-of-life in Christ be shamed. 17 For [it is] better, if it might be the will of God, to be suffering doing good than doing evil. 18 For once did Christ suffer concerning our sins, [the] just in behalf of [the] unjust, in order that he bring you to God, having been put to death in [the] flesh but made-zoe-alive in [the] spirit, 19 by whom also he also proclaimed to the spirits in prison, 20 who were once disobedient when the long-suffering of God waited in the days of Noah preparing [the] ark, in which few, that is, eight psyche-lives5 , were saved from [the] water, 21 which [is a] figure, [that] baptism now saves you, not the removal of [the] filth of [the] flesh, but [the] appeal of [a] good conscience toward God, through [the] resurrection of Jesus Christ, 22 who is at the right [hand] of God, gone into heaven, angels and authorities and powers being subjected to him.


2from ZOE "ZOH-ay" (ζωη)—Life 'collectively', interdependent, interconnected. Although it means 'life' in the conventional sense (for example: Matt.9:18, Matt.27:63, Luke.2:36, Acts.25:24, Rom.7:2, 2Cor.1:8, 1Thes.4:17, 1Tim.5:10, Rev.19:20), Jesus uses ZOE exclusively of 'life eternal' (with the possible exceptions of Luke.15:13, Luke.16:25). The other N.T. writers use ZOE in both senses—temporal and eternal, generally clear from the context. The Father is the 'zoe-living God' (see Matt.16:16). The Septuagint (LXX) in Gen.2:7 has "...[God] breathed into his nostrils the breath of zoe-life, and the man became a zoe-living psyche-life" (and see 1Cor.15:45); and Gen.3:20 (LXX) "And Adam called his wife's name ZOE, because she was the mother of all zoe-living." Contrast PSYCHE (ψυχη): an individual manifestation of life/consciousness. See John.12:25 where both ZOE and PSYCHE occur. Greek also has the word BIOS (βιoς ) for 'life' in the sense of biological processes.

3or "defense"

4AITEO "ay-TEH-oh" (αιτεω) "request", "demand", "beg" something for oneself. Far from humbly requesting—it's more like 'demanding'. Jesus uses AITEO only of the prayer of others, not of His own (cf. John.16:26)—and not requesting things for Himself, only for others. AITEO seems to suppose a lesser degree of intimacy than EROTAO (ερωταω), hence AITEO is used of the requests of the disciples to God, but EROTAO of the requests of the disciples to Jesus, and of those of Jesus to the Father ( John.14:16). AITEO is demanding/begging/pleading, EROTAO is polite and friendlier. Both AITEO and EROTAO occur in John.16:26.

5from PSYCHE (ψυχη): an individual manifestation of life/consciousness. Animals have PSYCHEs as well as humans. Contrast ZOE (ζωη)—Life 'collectively', interdependent, interconnected.