TB | Sebab juga Kristus telah mati sekali untuk segala dosa kita, Ia yang benar untuk orang-orang yang tidak benar, supaya Ia membawa kita kepada Allah; Ia, yang telah dibunuh dalam keadaan-Nya sebagai manusia, tetapi yang telah dibangkitkan menurut Roh, | BIS | Sebab Kristus sendiri mati hanya sekali saja, untuk selama-lamanya karena dosa manusia--seorang yang tidak bersalah, mati untuk orang yang bersalah. Kristus melakukan itu supaya Ia dapat membimbing kalian kepada Allah. Ia dibunuh secara jasmani, tetapi dihidupkan kembali secara rohani. | FAYH | Kristus juga menderita. Ia mati satu kali untuk kita, orang-orang berdosa, meskipun Ia sendiri tidak pernah bersalah, supaya Ia dapat membawa kita dengan selamat ke rumah Allah. Tetapi, walaupun tubuh-Nya mati, roh-Nya tetap hidup,
| DRFT_WBTC | Kristus sendiri menderita ketika Ia mati menebus dosa kita sekali untuk selama-lamanya. Ia yang tidak bersalah, mati untuk mereka yang bersalah. Itu telah dilakukan-Nya untuk membawa kamu kepada Allah. Ia dibunuh secara jasmani, tetapi dihidupkan kembali dalam keadaan roh. | TL | Sebab Kristus pun sudah sekali merasai mati karena dosa-dosa orang, yaitu Orang benar karena orang-orang yang tiada benar, supaya Ia membawa kita kepada Allah; sungguhpun Ia mati dibunuh di dalam tubuh, tetapi hidup di dalam roh. | KSI | Sebab Al Masih pun menderita. Ia, Yang Benar, mati satu kali saja demi dosa-dosa manusia yang tidak benar. Dengan cara itu, Ia membawa kita kepada Allah. Ia dijatuhi hukuman mati, tetapi Allah meng-hidupkan-Nya kembali dalam Ruh.
| DRFT_SB | Sebab al-Masih pun sudah merasai susah sekali karena dosa-dosa orang, yaitu orang benar karena orang-orang yang tiada benar, supaya kita ini dibawanya kepada Allah; maka tubuhnya dimatikan juga, tetapi rohnya dihidupkan; | BABA | Kerna Almaseh pun sudah satu kali saja kna susah kerna dosa-dosa, satu orang yang bnar ganti orang-orang yang t'ada bnar, spaya dia boleh bawa kita k-pada Allah; badan-nya di-matikan juga, ttapi roh-nya di-hidopkan; | KL1863 | {Rom 5:6; Ibr 9:15,28} Karna Kristoes djoega sakali soedah merasai sangsara dari sebab dosa, ija-itoe Toehan jang bener ganti orang jang tidak bener, sopaja Toehan bolih membawa kita-orang sama Allah, sebab Toehan soedah diboenoh dalem pri manoesia, tetapi soedah dihidoepken olih Roh. | KL1870 | Karena Almasih pon sakali merasai sangsara dari sebab dosa, tetapi Ija sa'orang benar karena orang jang tidak benar, soepaja bolih dibawanja akan kita kapada Allah; maka sakedar daging, sasoenggoehnja Ija diboenoeh djoega, tetapi sakedar Roh, Ijapon dihidoepkan. | DRFT_LDK | Karana lagi 'Elmesehh sakali sudah merasa`ij sangsara karana dawsa 2, jang xadil 'itu karana segala 'awrang jang bukan xadil: sopaja 'ija membawa kamij menghadap 'Allah jang songgohpawn sudah dematikan dalam daging, tetapi sudah dehidopkan 'awleh Rohh: | ENDE | Djustru karena dosa-dosa kita, maka Kristus jang tak bersalah itu telah wafat bagi orang berdosa, sehingga kita dapat dihantarNja kepada Allah. Mati tubuhnja tetapi dihidupkan lagi oleh RohNja. | TB_ITL_DRF | Sebab <3754> juga <2532> Kristus <5547> telah mati <599> sekali <530> untuk <4012> segala dosa <266> kita, Ia yang benar <1342> untuk <5228> orang-orang yang tidak benar <94>, supaya <2443> Ia membawa <4317> kita <5209> kepada Allah <2316>; Ia, yang telah dibunuh <2289> dalam keadaan-Nya sebagai manusia <4561>, tetapi <1161> yang telah dibangkitkan <2227> menurut Roh <4151>, | TL_ITL_DRF | Sebab <3754> Kristus <5547> pun sudah sekali <530> merasai mati <599> karena <4012> dosa-dosa <266> orang, yaitu Orang benar <1342> karena <5228> orang-orang <94> yang tiada benar <94>, supaya <2443> Ia <5209> membawa <4317> kita kepada <3588> Allah <2316>; sungguhpun <3303> Ia mati dibunuh <2289> <2227> di dalam tubuh <4561>, tetapi <1161> hidup <2227> di dalam <2227> roh <4151>. | AV# | For <3754> Christ <5547> also <2532> hath once <530> suffered <3958> (5627) for <4012> sins <266>, the just <1342> for <5228> the unjust <94>, that <2443> he might bring <4317> (5632) us <2248> to God <2316>, being put to death <2289> (5772) <3303> in the flesh <4561>, but <1161> quickened <2227> (5685) by the Spirit <4151>: | BBE | Because Christ once went through pain for sins, the upright one taking the place of sinners, so that through him we might come back to God; being put to death in the flesh, but given life in the Spirit; | MESSAGE | That's what Christ did definitively: suffered because of others' sins, the Righteous One for the unrighteous ones. He went through it all--was put to death and then made alive--to bring us to God. | NKJV | For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, | PHILIPS | Remember that Christ the just suffered, for us the unjust, to bring us to God. That meant the death of his body, but he was brought to life again in the spirit. | RWEBSTR | For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but made alive by the Spirit: | GWV | This is true because Christ suffered for our sins once. He was an innocent person, but he suffered for guilty people so that he could bring you to God. His body was put to death, but he was brought to life through his spirit. | NET | *Because Christ also suffered* once for sins, the just for the unjust,* to bring you to God, by being put to death in the flesh but* by being made alive in the spirit.* | NET | 3:18136 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre. Because Christ also suffered137 tc The variants here are legion (B. M. Metzger produces eight variants in a nice layout of the evidence [TCGNT 622]). Most of these variants involve pronouns, prepositions, or word order changes, but the major problem involves whether Christ “suffered” (ἔπαθεν, epaqen) or “died” (ἀπέθανεν, apeqanen). The witnesses that read ἀπέθανεν are Ì72 א A Cvid Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï. Although the external evidence slightly favors ἀπέθανεν, such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [{oti, “because”] and the emphatic καί [kai, “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [apoqnhskw], but uses πάσχω [pascw] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία (Jamartia, “sin”) seven other times, though only once (1 Cor 15:3) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1, where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly. once for sins,
the just for the unjust,138 sn The reference to the just suffering for the unjust is an allusion to Isa 53:11-12.
to bring you to God,
by being put to death in the flesh
but139 tn Greek emphasizes the contrast between these two phrases more than can be easily expressed in English. by being made alive in the spirit.140 sn Put to death in the flesh…made alive in the spirit. The contrast of flesh and spirit is not between two parts of Christ’s person (material versus immaterial) but between two broader modes of existence: the realm of unregenerate earthly life versus eternal heavenly life. The reference may not be to the Holy Spirit directly, but indirectly, since the Spirit permeates and characterizes the spiritual mode of existence. However, ExSyn 343 (n. 76) states “It is often objected that the Holy Spirit cannot be in view because the two datives of v 18 (σαρκί, πνεύματι [sarki, pneumati]) would then have a different syntactical force (sphere, means). But if 1 Pet 3:18 is a hymnic or liturgical fragment, this can be no objection because of ‘poetic license’: poetry is replete with examples of grammatical and lexical license, not the least of which is the use of the same morpho-syntactic categories, in parallel lines, with entirely different senses (note, e.g., the dat. expressions in 1 Tim 3:16).”
| BHSSTR | | LXXM | | IGNT | oti <3754> {BECAUSE} kai <2532> {INDEED} cristov <5547> {CHRIST} apax <530> {ONCE} peri <4012> {FOR} amartiwn <266> {SINS} epayen <3958> (5627) {SUFFERED, [THE]} dikaiov <1342> {JUST} uper <5228> {FOR [THE]} adikwn <94> {UNJUST,} ina <2443> {THAT} hmav <2248> {US} prosagagh <4317> (5632) tw <3588> {HE MIGHT BRING} yew <2316> {TO GOD;} yanatwyeiv <2289> (5772) men <3303> {HAVING BEEN PUT TO DEATH} sarki <4561> {IN FLESH,} zwopoihyeiv <2227> (5685) de <1161> {BUT MADE ALIVE} tw <3588> {BY THE} pneumati <4151> {SPIRIT,} | WH | oti <3754> {CONJ} kai <2532> {CONJ} cristov <5547> {N-NSM} apax <530> {ADV} peri <4012> {PREP} amartiwn <266> {N-GPF} apeyanen <599> (5627) {V-2AAI-3S} dikaiov <1342> {A-NSM} uper <5228> {PREP} adikwn <94> {A-GPM} ina <2443> {CONJ} umav <5209> {P-2AP} prosagagh <4317> (5632) {V-2AAS-3S} tw <3588> {T-DSM} yew <2316> {N-DSM} yanatwyeiv <2289> (5772) {V-RPP-NSM} men <3303> {PRT} sarki <4561> {N-DSF} zwopoihyeiv <2227> (5685) {V-APP-NSM} de <1161> {CONJ} pneumati <4151> {N-DSN} | TR | oti <3754> {CONJ} kai <2532> {CONJ} cristov <5547> {N-NSM} apax <530> {ADV} peri <4012> {PREP} amartiwn <266> {N-GPF} epayen <3958> (5627) {V-2AAI-3S} dikaiov <1342> {A-NSM} uper <5228> {PREP} adikwn <94> {A-GPM} ina <2443> {CONJ} hmav <2248> {P-1AP} prosagagh <4317> (5632) {V-2AAS-3S} tw <3588> {T-DSM} yew <2316> {N-DSM} yanatwyeiv <2289> (5772) {V-RPP-NSM} men <3303> {PRT} sarki <4561> {N-DSF} zwopoihyeiv <2227> (5685) {V-APP-NSM} de <1161> {CONJ} tw <3588> {T-DSN} pneumati <4151> {N-DSN} |
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