1Pe 3:18 | RWP | e4.org | Because Christ also died ( οτ κα Χριστος απεθανεν ). So the best MSS.; later ones επαθεν (suffered). The example of Christ should stir us to patient endurance. For sins ( περ αμαρτιων ). "Concerning sins" (not his, but ours, ). Περ (around, concerning) with αμαρτιας in the regular phrase for the sin offering ( ; ), though υπερ αμαρτιας does occur ( ). So in the N.T. we find both περ αμαρτιων ( ) and υπερ αμαρτιων ( ). Once ( απαξ ). Once for all ( ), not once upon a time ( ποτε ). The righteous for the unrighteous ( δικαιος υπερ αδικων ). Literally, "just for unjust" (no articles). See for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point. That he might bring us to God ( ινα ημας προσαγαγη τω θεω ). Purpose clause with ινα , with second aorist active subjunctive of προσαγω and the dative case τω θεω . The MSS. vary between ημας (us) and υμας (you). The verb προσαγω means to lead or bring to ( ), to approach God (cf. προσαγωγην in ), to present us to God on the basis of his atoning death for us, which has opened the way ( ; .) Being put to death in the flesh ( θανατωθεις μεν σαρκ ). First aorist passive participle of θανατοω , old verb (from θανατος death), to put to death. Σαρκ is locative case of σαρξ . But quickened in the spirit ( ζωοποιηθεις δε πνευματ ). First aorist passive participle of ζωοποιεω rare (Aristotle) verb (from ζωοποιος making alive), to make alive. The participles are not antecedent to απεθανεν , but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See for the use of the verb for the resurrection of the body. But the use of the word πνευματ (locative case) in contrast with σαρκ starts Peter's mind off in a long comparison by way of illustration that runs from verses . The following verses have caused more controversy than anything in the Epistle.

‏ 1 Peter 3:18

Because Christ also died ( οτ κα Χριστος απεθανεν ). So the best MSS.; later ones επαθεν (suffered). The example of Christ should stir us to patient endurance.

For sins ( περ αμαρτιων ). "Concerning sins" (not his, but ours, 1:18). Περ (around, concerning) with αμαρτιας in the regular phrase for the sin offering (Le 5:7; 6:30), though υπερ αμαρτιας does occur (Eze 43:25). So in the N.T. we find both περ αμαρτιων (Heb 5:3) and υπερ αμαρτιων (Heb 5:1).

Once ( απαξ ). Once for all (Heb 9:28), not once upon a time ( ποτε ).

The righteous for the unrighteous ( δικαιος υπερ αδικων ). Literally, "just for unjust" (no articles). See 1Pe 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ's blood value. He has no sin himself. Some men today fail to perceive this point.

That he might bring us to God ( ινα ημας προσαγαγη τω θεω ). Purpose clause with ινα, with second aorist active subjunctive of προσαγω and the dative case τω θεω. The MSS. vary between ημας (us) and υμας (you). The verb προσαγω means to lead or bring to (Mt 18:24), to approach God (cf. προσαγωγην in Eph 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Ro 3:25; Heb 10:19f.)

Being put to death in the flesh ( θανατωθεις μεν σαρκ ). First aorist passive participle of θανατοω, old verb (from θανατος death), to put to death. Σαρκ is locative case of σαρξ.

But quickened in the spirit ( ζωοποιηθεις δε πνευματ ). First aorist passive participle of ζωοποιεω rare (Aristotle) verb (from ζωοποιος making alive), to make alive. The participles are not antecedent to απεθανεν, but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but "was endued with new and greater powers of life" (Thayer). See 1Co 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματ (locative case) in contrast with σαρκ starts Peter's mind off in a long comparison by way of illustration that runs from verses 19-22. The following verses have caused more controversy than anything in the Epistle.