1 Pierre 3

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

¹Likewise, wives, be subject to your own husbands, so that even if some disobey the word, they will be won over without a word by the behavior of their wives, ²when they observe your pure behavior in fear. ³Let your adorning not be the outward adorning of braiding hair and of putting around gold or of putting on garments, ⁴but let it be the hidden person of the heart, in the incorruptible adorning of a gentle and quiet spirit, which is of great value in the sight of God. ⁵For this is how in the past the holy women, the ones hoping in God, also adorned themselves, being subject to their own husbands, ⁶just as Sarah obeyed Abraham, calling him lord; whose children you have become, doing good and fearing no terror. ⁷The husbands likewise, living with them according to knowledge, assigning honor as to a weaker vessel, to the female, as also to joint heirs of the grace of life, so that your prayers will not be hindered. ⁸Finally, all of you be of one mind, sympathetic, loving as brothers, tenderhearted, humble-minded, ⁹not returning evil for evil or insult for insult, but on the contrary blessing, knowing that to this you were called, so that you may inherit a blessing. ¹⁰For, 'The one willing to love life and to see good days, let him cause his tongue to cease from evil and his lips from speaking deceit. ¹¹And let him turn away from evil and do good; let him seek peace and pursue it. ¹²Because the eyes of the Lord are on the righteous, and his ears are open to their prayer; but the face of the Lord is against those doing evil.' ¹³And who is the one who will harm you, if you become zealous for the good? ¹⁴But even if you should suffer for righteousness, you are blessed. 'Do not fear their fear, nor be troubled;' ¹⁵but sanctify the Lord Christ in your hearts. Always be ready for a defense to everyone asking you for a reason concerning the hope in you, ¹⁶having a good conscience, so that in whatever you are spoken against as evildoers, those who disparage your good behavior in Christ may be put to shame. ¹⁷For it is better, if the will of God wills it, to suffer doing good than doing evil. ¹⁸Because Christ also suffered for sins once, the righteous for the unrighteous, so that he might bring you to God, being put to death indeed in flesh, but made alive in spirit, ¹⁹in which also he went and preached to the spirits in prison, ²⁰who disobeyed in the past, when the patience of God waited in the days of Noah, while an ark was being prepared, in which a few, that is, eight souls, were brought safely through water. ²¹And baptism, which is an antitype of this, now saves you—not a putting away of the filth of the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, ²²who is at the right hand of God, having gone into heaven, with angels and authorities and powers being subjected to him.

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Ce sur quoi les traditions s’accordent

Across all traditions, believers are universally urged to maintain unity, to refuse to repay evil for evil, and to endure unjust suffering without fear. It is broadly affirmed that Christ suffered for sins once for all, and there is agreement that he made a proclamation to the disobedient spirits in prison, though it is heavily disputed whether this refers to a triumphant post-mortem descent into the underworld or the pre-incarnate Spirit of Christ preaching through Noah. Furthermore, it is… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

Wives are commanded to be subject to their husbands, prioritizing the hidden beauty of a gentle spirit, while husbands must honor their wives as joint heirs of life. (8 affirm)
Christ suffered for sins once for all, the righteous for the unrighteous, being put to death in the flesh but made alive in the spirit. (9 affirm)

Là où les traditions diffèrent

The instructions regarding wives and husbands outline a permanent complementarian framework of distinct gender roles within marriage.
catholic: QUALIFY; anglican: QUALIFY; baptist: AFFIRM; methodist: DENY; restorationist: AFFIRM
The subjection commanded to wives represents a first-century cultural accommodation rather than a universal mandate for marital hierarchy.
anglican: QUALIFY; baptist: DENY; restorationist: DENY
The prohibition against outward adornment is a literal, enduring mandate for Christian plain dress and simplicity.
oriental-orthodox: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM
The warning against outward adornment is a general prioritization of inner purity rather than a strict legal prohibition of all jewelry and fashionable clothing.
oriental-orthodox: AFFIRM; methodist: DENY; anabaptist: DENY; pentecostal: QUALIFY; adventist: DENY; restorationist: AFFIRM
The mandate to 'always be ready to give a defense' provides the biblical foundation for formal Christian apologetics and the logical defense of the faith.
catholic: AFFIRM; anglican: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; anabaptist: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM
Christ's preaching to the 'spirits in prison' refers to his triumphant post-mortem descent into the underworld to conquer death and liberate the captive righteous dead.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: QUALIFY; reformed: DENY; methodist: DENY; pentecostal: QUALIFY; adventist: DENY; restorationist: DENY
Christ's preaching to the 'spirits in prison' refers to the pre-incarnate Spirit of Christ preaching through Noah to the disobedient, living human beings before the flood.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; reformed: AFFIRM; methodist: AFFIRM; pentecostal: QUALIFY; adventist: AFFIRM; restorationist: AFFIRM
The narrative of Christ's descent to the imprisoned spirits forms the theological core of Holy Saturday and Paschal liturgical rites.
catholic: AFFIRM; orthodox: AFFIRM; restorationist: DENY
The salvation of Noah's household through water typologically prefigures the Christian sacrament of baptism.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: QUALIFY; methodist: AFFIRM; anabaptist: QUALIFY; pentecostal: QUALIFY; adventist: QUALIFY; restorationist: AFFIRM
The declaration that 'baptism now saves you' affirms baptismal regeneration, establishing that the sacrament objectively effects salvation and the remission of sins.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: AFFIRM; reformed: DENY; baptist: DENY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; adventist: DENY; restorationist: QUALIFY
Water immersion is the instrumental act of obedience through which a believer appeals to God for the remission of sins, distinct from both mystical regeneration and mere symbolism.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: DENY; baptist: DENY; methodist: DENY; pentecostal: DENY; restorationist: AFFIRM
The efficacy of baptism involves both the outward visible sign and the inward spiritual grace, operating as a covenantal seal rather than a purely mechanical action.
anglican: AFFIRM; reformed: AFFIRM; baptist: DENY; pentecostal: DENY
Baptism functions strictly as a symbolic ordinance and an outward testimony of a salvation already accomplished inwardly by faith.
catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; baptist: AFFIRM; methodist: QUALIFY; pentecostal: AFFIRM; restorationist: DENY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

In its immediate context, 1 Peter 3 provides ethical instruction for Christian households and the broader community, particularly those facing hostility. It urges wives to win over unbelieving husbands through reverent conduct rather than outward adornment, and commands husbands to honor their wives as joint heirs of salvation. The chapter then broadens to exhort all believers to unity, non-retaliation, and readiness to explain their hope amid suffering. To encourage believers facing unjust persecution, Peter points to Christ's innocent suffering, his vindication in the spirit, his subsequent proclamation to the imprisoned spirits, and God's patience during Noah's time, explicitly linking the salvation of Noah's family through water as a prefiguration of Christian baptism. Reception: The Catholic communion relies heavily on 1 Peter 3 for three major theological loci: the descent of Christ into hell, the sacramental efficacy of baptism, and ecclesial typology. Verses 18-19 provide the primary scriptural foundation for the Creedal affirmation that Christ 'descended into hell' (or to the dead). The Latin scholastic tradition, notably articulated by Thomas Aquinas, historically interpreted the 'spirits in prison' as the righteous dead waiting in the 'Limbo of the Fathers' (Limbus Patrum), to whom Christ preached the joyful news of their liberation. The Eastern Catholic tradition shares this dogma but emphasizes it through the cosmic and triumphant lens of the 'Anastasis' (Resurrection); theologians like John Damascene emphasize that Christ descended into Hades to shatter its gates and preach to all the dead, liberating the righteous. Second, verses 20-21 are foundational for the dogma of baptismal regeneration. The tradition reads 'baptism doth also now save us' literally, affirming that the sacrament is causally efficacious for salvation and not merely symbolic. Accompanying this is a profound typological reading, championed by Augustine of Hippo, where Noah's Ark prefigures the Church, and the floodwaters prefigure the regenerative waters of Baptism which destroy sin. Finally, regarding the household codes (vv. 1-7), modern Magisterial teaching, such as that of John Paul II, highlights verse 7's description of spouses as 'joint-heirs of the grace of life' to frame mutual submission and the profound spiritual equality of men and women.

Eastern Orthodox

The author exhorts Christian spouses, directing wives to win over unbelieving husbands through pure, gentle conduct modeled by holy women like Sarah, and directing husbands to honor their wives as joint heirs of the grace of life so that their prayers remain unhindered. The chapter then addresses the entire community, urging unity, compassion, and non-retaliation, quoting Psalm 34 to underscore that God favors the righteous. Addressing the reality of persecution, the author encourages believers to endure suffering for doing good, pointing to Christ's definitive suffering. Put to death in the flesh but made alive in the spirit, Christ descended to preach to the disobedient spirits in prison from the days of Noah. The preservation of Noah's family through water is presented as a type for baptism, which now saves believers through the resurrection of Christ, who is exalted over all cosmic powers. Reception: Eastern Orthodox theology heavily relies on this chapter for two of its most central mysteries: the Harrowing of Hell (Anastasis) and the sacrament of Baptism. Verses 18-19 serve as the primary scriptural locus for Christ's descent into Hades. The tradition reads this not as a passive state of death, but as an active, triumphant invasion. John of Damascus argues that just as Christ preached the Gospel to the living on earth, He descended in His deified soul to preach to the 'spirits in prison,' illuminating those in the darkness of the underworld. Regarding verse 21 ('baptism, which now saves you'), Orthodoxy rejects purely symbolic readings, viewing the waters of baptism as an efficacious mystery that effects theosis. Cyril of Jerusalem reads the Noahic flood typologically: just as the flood waters destroyed a sinful generation but saved Noah's household, the baptismal waters simultaneously drown sin and demonic powers while saving the catechumen. In marriage theology (vv. 1-7), the tradition highlights the phrase 'joint heirs of the grace of life.' The injunctions are understood not merely as social codes but as an ascetic discipline of mutual self-offering, emphasizing that marital friction directly severs one's communion with God ('that your prayers be not hindered').

Oriental Orthodox

In this chapter, the apostle instructs Christian wives and husbands on domestic virtue and mutual honor, then exhorts the wider community to pursue peace and endure unjust suffering. He grounds this endurance in the ultimate vindication provided by Christ's own suffering, death, descent to the dead, and exaltation. The narrative intertwines Christ's physical death and spiritual vivification with the events of Noah's day, presenting the ark and the floodwaters as a direct prefiguration of the baptism that now saves believers. Reception: The Oriental Orthodox tradition reads this chapter with an intense Christological and typological focus, particularly concerning the hypostatic union and the harrowing of Hades. Verse 18 ('put to death in the flesh, but made alive in the Spirit') served as a crucial prooftext for the miaphysite Christology defended by the non-Chalcedonian fathers. Cyril of Alexandria repeatedly cited this verse to insist upon the single subjectivity of the Incarnate Word: it was the one indivisible Son of God who suffered death according to the flesh, while remaining living and life-giving in His divinity, thus rejecting any division of Christ into two acting subjects. Verse 19 ('preached to the spirits in prison') profoundly shaped the Syriac Orthodox poetic and theological imagination regarding the descent into Sheol. Writers like Jacob of Serugh vividly depicted Christ's soul, remaining united to His divinity even after being separated from His body, descending into the underworld to proclaim victory and liberate the captive dead. Additionally, the Alexandrian and Syriac schools heavily emphasized the typological reading of verses 20-21, viewing the Flood not primarily as an act of destruction, but as a purifying, regenerative deluge that established the Ark as the archetypal Church.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

¹In the same way, wives, be in subjection to your own husbands, so that, even if any don’t obey the Word, they may be won by the behavior of their wives without a word, ²seeing your pure behavior in fear. ³Let your beauty come not from the outward adorning of braiding your hair, and of wearing gold ornaments or of putting on fine clothing, ⁴but from the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in God’s sight. ⁵For this is how in the past the holy women who hoped in God also adorned themselves, being in subjection to their own husbands. ⁶So Sarah obeyed Abraham, calling him lord, whose children you now are if you do well and are not put in fear by any terror. ⁷You husbands, in the same way, live with your wives according to knowledge, giving honor to the woman as to the weaker vessel, as also being joint heirs of the grace of life, that your prayers may not be hindered. ⁸Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous, ⁹not rendering evil for evil or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing. ¹⁰For, “He who would love life and see good days, let him keep his tongue from evil and his lips from speaking deceit. ¹¹Let him turn away from evil and do good. Let him seek peace and pursue it. ¹²For the eyes of the Lord are on the righteous, and his ears open to their prayer; but the face of the Lord is against those who do evil.” ¹³Now who will harm you if you become imitators of that which is good? ¹⁴But even if you should suffer for righteousness’ sake, you are blessed. “Don’t fear what they fear, neither be troubled.” ¹⁵But sanctify the Lord God in your hearts. Always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear, ¹⁶having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in Christ. ¹⁷For it is better, if it is God’s will, that you suffer for doing what is right than for doing evil. ¹⁸Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit, ¹⁹in whom he also went and preached to the spirits in prison, ²⁰who before were disobedient when God waited patiently in the days of Noah while the ship was being built. In it, few, that is, eight souls, were saved through water. ²¹This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God—through the resurrection of Jesus Christ, ²²who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.

KJV · King James Version

¹Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; ²While they behold your chaste conversation coupled with fear. ³Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; ⁴But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. ⁵For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: ⁶Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. ⁷Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. ⁸Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: ⁹Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. ¹⁰For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: ¹¹Let him eschew evil, and do good; let him seek peace, and ensue it. ¹²For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. ¹³And who is he that will harm you, if ye be followers of that which is good? ¹⁴But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled; ¹⁵But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: ¹⁶Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. ¹⁷For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. ¹⁸For 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 quickened by the Spirit: ¹⁹By which also he went and preached unto the spirits in prison; ²⁰Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. ²¹The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: ²²Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

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Différences qui changent le sens (42)

v1 [stylistic]: Phrasing of 'in subjection' vs 'subject' — “in subjection” (WEB, KJV, ASV, WEBSTER) vs “subject” (DARBY, DRC) vs “ye subject” (YLT)
v1 [grammatical]: Pronoun choice 'your own' vs 'their' — “your own” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “their” (DRC)
v1 [lexical]: Translating 'conversation' vs 'behavior' vs 'deportment' — “conversation” (KJV, YLT, DARBY, DRC) vs “behavior” (WEB, ASV) vs “deportment” (WEBSTER)
v1 [grammatical]: Definite article 'the' vs possessive pronoun 'their' — “the” (KJV, YLT, DARBY, WEBSTER, DRC) vs “their” (WEB, ASV)
v2 [lexical]: Translating 'seeing', 'beholding', or 'considering' — “While they behold” (KJV, WEBSTER) vs “seeing” (WEB) vs “beholding” (ASV) vs “having beheld” (YLT) vs “having witnessed” (DARBY) vs “Considering” (DRC)
v3 [interpretive]: Supplying 'your beauty come' versus literal 'it' — “it” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your beauty come” (WEB)
v3 [stylistic]: Phrasing of the copula 'be that' vs 'from the' vs 'which is' — “be that” (KJV, DARBY, WEBSTER) vs “the” (ASV, DRC) vs “from the” (WEB) vs “which is” (YLT)
v3 [lexical]: Translating 'plaiting', 'braiding', or 'tressing' — “adorning of plaiting the” (KJV, WEBSTER) vs “of” (YLT, DRC) vs “braiding your” (WEB) vs “braiding” (ASV) vs “one tressing of” (DARBY)
v4 [lexical]: Translating 'man' vs 'person' — “man” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “person” (WEB)
v4 [lexical]: Translating the concept of incorruptible adornment vs a literal 'incorruptibility' or 'thing' — “ornament” (KJV, WEBSTER) vs “incorruptible adornment” (WEB) vs “incorruptible apparel” (ASV) vs “incorruptible thing” (YLT) vs “incorruptible” (DARBY) vs “incorruptibility” (DRC)
v5 [lexical]: Translating 'trusted' vs 'hoped' — “trusted in” (KJV, WEBSTER, DRC) vs “hoped” (WEB, ASV) vs “did hope on” (YLT) vs “have hoped” (DARBY)
v5 [grammatical]: Tense and phrasing of 'adorned' vs 'were adorning' — “adorned” (KJV, ASV, WEBSTER, DRC) vs “also” (WEB) vs “were adorning” (YLT) vs “heretofore” (DARBY)
v5 [stylistic]: Phrasing of 'subject to' vs 'in subjection' vs simply 'to' — “to” (WEB, ASV, WEBSTER, DRC) vs “subject to” (YLT, DARBY) vs “in subjection unto” (KJV)
v6 [grammatical]: Participle 'fearing' vs passive constructions like 'put in fear' — “fearing” (YLT, DARBY, DRC) vs “put in fear by” (WEB, ASV) vs “afraid with” (KJV, WEBSTER)
v6 [lexical]: Translating 'terror', 'amazement', or 'consternation' — “terror” (WEB, ASV, YLT) vs “amazement” (KJV, WEBSTER) vs “kind of consternation” (DARBY) vs “disturbance” (DRC)
v7 [interpretive]: Translating the pronoun 'them' versus supplying the noun 'wives' — “them” (KJV, YLT, DARBY, WEBSTER, DRC) vs “your wives” (WEB, ASV)
v7 [grammatical]: Article use 'the' vs 'a' before 'weaker vessel' — “to” (WEB, WEBSTER, DRC) vs “unto the” (KJV, ASV) vs “to a” (YLT) vs “with a” (DARBY)
v7 [lexical]: Translating 'heirs together', 'joint-heirs', or 'co-heirs' — “being heirs together” (KJV, WEBSTER) vs “also joint” (WEB) vs “also joint-heirs” (ASV) vs “also” (YLT) vs “also fellow-heirs” (DARBY) vs “to the co-heirs” (DRC)
v7 [stylistic]: Modal phrasing 'may be' vs 'be' — “be” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “may” (WEB)
v9 [lexical]: Translating 'railing', 'insult', or 'reviling' — “or railing” (KJV, YLT, DARBY, WEBSTER) vs “insult” (WEB) vs “reviling” (ASV) vs “nor” (DRC)
v9 [lexical]: Translating 'contrariwise', 'on the contrary', or 'instead' — “railing but contrariwise” (KJV, DRC) vs “on the contrary” (DARBY, WEBSTER) vs “insult instead” (WEB) vs “reviling” (ASV) vs “and on the contrary” (YLT)
v10 [grammatical]: Translating the participle/verb for 'will', 'would', or 'is willing' — “that will” (KJV, DARBY, WEBSTER, DRC) vs “who would” (WEB) vs “would” (ASV) vs “who is willing to” (YLT)
v10 [lexical]: Translating 'refrain', 'keep', or 'restrain' — “refrain” (KJV, ASV, DRC) vs “keep” (WEB) vs “guard” (YLT) vs “cause” (DARBY) vs “restrain” (WEBSTER)
v11 [lexical]: Translating 'turn away', 'eschew', 'shun', or 'avoid' — “turn away from” (WEB, ASV) vs “eschew” (KJV) vs “turn aside from” (YLT) vs “avoid” (DARBY) vs “shun” (WEBSTER) vs “decline from” (DRC)
v11 [lexical]: Translating 'pursue' vs 'ensue' — “pursue” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “ensue” (KJV)
v12 [lexical]: Translating 'For' vs 'because' — “For” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
v12 [lexical]: Translating preposition 'upon', 'on', or 'over' — “upon” (ASV, YLT, DRC) vs “on” (WEB, DARBY) vs “over” (KJV, WEBSTER)
v12 [lexical]: Translating 'righteous' vs 'just' — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
v12 [lexical]: Translating 'prayer(s)' vs 'supplication(s)' and singular vs plural — “prayers but” (KJV, WEBSTER, DRC) vs “prayer” (WEB) vs “supplication” (ASV) vs “supplication and” (YLT) vs “supplications” (DARBY)
v12 [lexical]: Translating 'face' vs 'countenance' — “face” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “countenance” (DRC)
v13 [lexical]: Translating connective 'And' vs 'Now' — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Now” (WEB)
v14 [grammatical]: Verb mood 'should' and presence of 'also' — “ye” (KJV, WEBSTER) vs “also should” (YLT, DARBY) vs “you should” (WEB) vs “should” (ASV) vs “also you” (DRC)
v14 [lexical]: Translating 'happy' vs 'blessed' and 'righteousness' vs 'justice' — “for righteousness sake happy” (KJV, WEBSTER) vs “blessed” (ASV, DARBY) vs “you” (WEB) vs “because of” (YLT) vs “any thing justice blessed” (DRC)
v16 [lexical]: Translating 'conversation' vs 'way/manner of life' vs 'behavior' — “conversation” (KJV, DARBY, DRC) vs “way of life” (WEB) vs “manner of life” (ASV) vs “behaviour” (YLT) vs “deportment” (WEBSTER)
v17 [stylistic]: Phrasing of 'the will of God' vs 'God's will' — “the” (KJV, ASV, YLT, DARBY, WEBSTER) vs “it is God’s” (WEB) vs “such be” (DRC)
v17 [lexical]: Translating 'evil', 'evil-doing', 'evildoers', or 'ill' — “evil” (WEB, YLT) vs “evil-doing” (ASV, WEBSTER) vs “for evil doing” (KJV) vs “as evildoers” (DARBY) vs “ill” (DRC)
v18 [textual]: Textual variant and lexical differences 'sins' vs 'our sins' and 'just' vs 'righteous' — “sins the just” (KJV, DARBY, WEBSTER) vs “once righteous” (WEB, ASV) vs “sin did suffer righteous” (YLT) vs “our” (DRC)
v18 [lexical]: Translating 'unjust' vs 'unrighteous' — “the unjust” (KJV, DARBY, WEBSTER, DRC) vs “unrighteous” (WEB, ASV, YLT)
v18 [textual]: Textual variant 'us' vs 'you', and lexical 'bring' vs 'lead' vs 'offer' — “bring us” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “lead” (YLT) vs “offer” (DRC)
v20 [lexical]: Translating preposition 'through' vs 'by' — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
v21 [lexical]: Translating 'answer', 'interrogation', 'question', 'demand', or 'examination' — “answer” (WEB, KJV, WEBSTER) vs “interrogation” (ASV) vs “question” (YLT) vs “demand as before God” (DARBY) vs “examination” (DRC)
v22 [grammatical]: Syntactic phrasing of 'subject to' vs participle 'being made subject' — “to” (WEB, WEBSTER) vs “being made subject unto” (KJV, ASV) vs “having been subjected to” (YLT) vs “subjected to” (DARBY) vs “and virtues to” (DRC)

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Texte source. Greek (TAGNT, public-domain critical text). Greek text provided (matches the Nestle-Aland/UBS critical tradition).

Noms divins : Theos (God), Kyrios (Lord).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

In 1 Peter 3, the author issues domestic and communal instructions, beginning with wives, who are exhorted to be subject to their husbands and to prioritize internal virtue over external adornment. The text states this is so that unbelieving husbands might be won over by their behavior without a word. Sarah is cited as a model of obedience for calling Abraham lord. Husbands are similarly instructed to live with their wives according to knowledge, honoring them as the weaker vessel and as joint heirs of the grace of life, so that their prayers will not be hindered. The text then transitions to general exhortations for unity, quoting Psalm 34 to emphasize turning from evil and pursuing peace. Believers are instructed not to fear suffering for righteousness but to be ready to make a defense of their hope. This call to endure unjust suffering is grounded in a christological confession: Christ suffered for sins, was put to death in the flesh, and was made alive in the spirit. In this state, he went and preached to the spirits in prison who were disobedient in the days of Noah. The salvation of eight souls through water in the ark is presented as an antitype for baptism, which the text says now saves believers as an appeal to God for a good conscience, culminating in Christ's exaltation over angels and authorities.

Jewish interpretation

As a New Testament text, 1 Peter 3 is not considered Scripture in Jewish tradition. Read historically, its immediate meaning in its own first-century context is a Christian exhortation to wives, husbands, and the broader community regarding proper household and social conduct (verses 1-9), followed by ethical encouragements (verses 10-17) and an account of Christ's descent and resurrection (verses 18-22).

Latter-day Saint

The text outlines a household code emphasizing the quiet witness of a righteous wife (verses 1-6) and the respectful, honoring behavior expected of husbands toward their wives as 'heirs together' of life (verse 7). The author then exhorts the entire community to unity, endurance in doing good, and readiness to testify of their hope even under persecution (verses 8-17). The chapter concludes by pointing to Christ's suffering and post-mortal activity: put to death in the flesh, He was made alive in the spirit and preached to disobedient spirits from Noah's day who were held in prison, framing the flood's waters as a figure for the saving power of baptism (verses 18-22).

Jehovah's Witnesses

In this chapter, Peter provides instructions on Christian domestic life, advising wives to win over unbelieving husbands through pure and respectful conduct rather than outward adornment, and directing husbands to treat their wives with honor. He then transitions to broader community ethics, urging unity, compassion, and non-retaliation among all believers. Peter encourages believers to endure suffering for righteousness with a good conscience and to always be ready to defend their hope. He anchors this endurance in Christ's example, detailing that Christ suffered, was put to death in the flesh, but was made alive in the spirit. In this spiritual state, Christ preached to the spirits in prison who were disobedient in Noah's day. Peter concludes by drawing a typological link between the eight souls saved through water in Noah's ark and the baptism that now saves believers through the resurrection of Christ.

Choix de traduction effectués par la NCB (34)

v1: literal participial instruction without dogmatic resolution — Maintains the source text's instruction without overtly resolving the scope, as it is disputed among traditions.
v1: be subject — Translates the participle with an imperatival force typical of Petrine style.
v1: behavior — Uses modern English to accurately denote observable conduct.
v1: their wives — Renders the article before women as possessive in accordance with English idiom.
v2: observing — Captures the attentive visual scrutiny implied by the source verb.
v3: direct prohibition of the outward acts — Translates the prohibition as written, leaving its application open, as it is disputed among traditions.
v3: braiding — Adopts the standard contemporary term for intertwined hair.
v3: let your adorning not be — Supplies the implied verb to govern the overarching article structure covering the whole string of nouns.
v4: person — Conveys the universal human nature intended by the source without gender restriction.
v5: hoping — Maintains the continuous participial action of the source text.
v6: fearing — Translates the active participle directly, preserving the figura etymologica.
v7: assigning honor... as also to joint heirs — Clarifies the grammatical syntax to uphold the command that husbands must honor their wives as joint heirs, a principle that is broadly held across traditions.
v7: as to a weaker vessel, to the female — Preserves the specific article pattern separating the descriptive phrase and the noun.
v7: joint heirs — A clear, established rendering of the compound noun.
v9: not returning evil for evil — Updates the verb for clarity while maintaining the ethical injunction universally urged across traditions.
v9: insult — Replaces archaic terminology with an equivalent contemporary term.
v10: cause to cease — Reflects the transitive imperative form of the Greek verb directly.
v11: turn away — Employs an active, modern phrasal verb to express spatial or moral departure.
v13: harm — Translates the verb in its standard sense while recognizing the underlying root connection to 'evil'.
v14: Do not fear their fear — Preserves the internal cognate structure directly quoting the Septuagint of Isaiah 8, reflecting the call to endure suffering without fear, which is universally urged across traditions.
v15: defense — Uses a direct equivalent that retains the forensic nuance without resolving whether this mandates a formal academic discipline, as the scope is disputed among traditions.
v15: omission — Follows the provided source text exactly, which lacks the final phrase of the verse found in other texts.
v16: behavior — Maintains the lexical link to verses 1 and 2.
v17: if the will of God wills it — Maintains the distinct verb-noun repetition found in the Greek.
v18: Christ also suffered for sins once — Maintains the clear declaration of the atonement event, which is broadly affirmed among traditions.
v18: sins — Translates the unmodified noun provided in the source text without adding a possessive pronoun.
v18: you — Translates the specific plural pronoun provided in the source text.
v18: spirit — Capitalizes neutrally to parallel 'flesh' according to the source chiasm, leaving the doctrinal referent open.
v19: went and preached to the spirits in prison — Provides a direct translation of the proclamation event, as there is agreement that he made a proclamation, even though the referent is heavily disputed among traditions.
v20: through water — Reflects the primary spatial sense of the preposition with instrumental undertones.
v21: literal statement of salvation — States that baptism 'now saves' without inserting theological qualifiers, as the sacrament's efficacy is deeply disputed among traditions.
v21: antitype — Uses the theological term to express the typological correspondence, which reflects the agreement among traditions.
v21: appeal — Accurately conveys the sense of a pledge or formal request directed toward God.
v22: being subjected — Uses the aorist passive participle to denote the ongoing or accomplished state, creating an inclusio on subjection.

Limites à connaître

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)