ManyBibles

베드로전서 4

번역본 7개 · 12개의 전통을 통해 읽기.

NCB · 새 컨센서스 성경

1Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mindset, because the one who has suffered in the flesh has ceased from sin, 2so as to live the rest of the time in the flesh no longer for human passions, but for the will of God. 3For the time that has passed is sufficient to have done the desire of the Gentiles, having walked in unrestrained behaviors, passions, drunkenness, orgies, drinking parties, and lawless idolatries. 4They are surprised that you do not run with them into the same flood of dissipation, and they slander you; 5but they will give an account to him who is ready to judge the living and the dead. 6For this is why the gospel was preached even to the dead, so that they might be judged indeed according to men in the flesh, but might live according to God in the spirit. 7The end of all things has drawn near; therefore, be clear-minded and sober for your prayers. 8Above all, keep your love for one another earnest, because love covers a multitude of sins. 9Be hospitable to one another without grumbling. 10Just as each has received a gift, use it to serve one another as good managers of the varied grace of God: 11if anyone speaks, let it be as speaking the oracles of God; if anyone serves, let it be from the strength that God supplies, so that in all things God may be glorified through Jesus Christ, to whom belong the glory and the power for the ages of the ages. Amen. 12Beloved, do not be surprised at the fiery trial among you, which is happening to test you, as though a strange thing were happening to you. 13But to the degree that you share in the sufferings of Christ, rejoice, so that you may also rejoice and be glad at the revelation of his glory. 14If you are reproached for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you. 15For let none of you suffer as a murderer, or a thief, or an evildoer, or as a meddler in other people's affairs; 16but if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this name. 17For it is the time for judgment to begin with the household of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God? 18And "If it is hard for the righteous to be saved, where will the ungodly and the sinner appear?" 19Therefore let those also who suffer according to the will of God entrust their souls to a faithful Creator in doing good.

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전통 간 동의하는 부분

Several traditions affirm that the 'fiery trial' is not an anomaly but the normative mark of the true, faithful church under the cross, and that the judgment beginning at the household of God refers to God's temporal, purifying discipline upon the visible church. Some traditions further emphasize that Christian suffering must be entirely innocent and nonviolent, and that entrusting one's soul to a faithful Creator demonstrates that this suffering falls squarely under God's sovereign providence.… 전체 공통 견해을(를) 읽으려면 로그인하십시오 →

전통 간 차이가 있는 부분

  • The preaching of the gospel to the dead refers to Christ's descent into Hades to deliver the departed.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; reformed: DENY; baptist: DENY; adventist: DENY

  • The preaching of the gospel to the dead refers to individuals who heard the message during their earthly lives but have since physically died.

    orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; reformed: AFFIRM; baptist: AFFIRM; adventist: AFFIRM

  • The statement that 'love covers a multitude of sins' means that charity possesses an expiatory quality that remits sins before God.

    catholic: AFFIRM; orthodox: QUALIFY; lutheran: DENY

  • The statement that 'love covers a multitude of sins' refers to overlooking the interpersonal faults of neighbors to maintain communal harmony.

    orthodox: QUALIFY; lutheran: AFFIRM; methodist: AFFIRM

  • The command to speak as the 'oracles of God' restricts pastoral preaching strictly to the delivery of explicit scriptural revelation.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; pentecostal: DENY; restorationist: AFFIRM

  • The instruction to speak as the 'oracles of God' validates the ongoing operation of prophetic utterances and Spirit-anointed speech.

    reformed: DENY; pentecostal: AFFIRM

  • Earthly trials and persecutions constitute a direct, redemptive participation in the passion of Christ.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: QUALIFY; anglican: QUALIFY

  • The 'Spirit of glory' resting on suffering believers refers to a tangible, experiential anointing of the Holy Spirit that empowers endurance.

    orthodox: QUALIFY; pentecostal: AFFIRM

  • The judgment beginning at the household of God refers to an eschatological investigative judgment that reviews the lives of professed believers first.

    orthodox: DENY; anglican: DENY; reformed: DENY; baptist: QUALIFY; adventist: AFFIRM

각 전통이 읽는 방식

각 읽기는 독립적으로 생성되었습니다 — 어떤 전통도 다른 전통의 답변을 보지 않습니다.

Catholic

In 1 Peter 4, the apostle exhorts believers to adopt the mind of Christ, who suffered in the flesh, and to sever themselves from the pagan vices that characterized their past lives (verses 1-4). Since God will judge both the living and the dead, the gospel was preached even to the dead (verses 5-6). In light of the imminent end of all things, the community is commanded to maintain sobriety for prayer, exercise mutual hospitality, and above all, hold fervent charity, which covers a multitude of sins (verses 7-9). Believers must steward their diverse gifts to glorify God (verses 10-11). The chapter concludes by framing persecution not as an anomaly, but as a fiery trial and a sharing in Christ's sufferings. Because judgment begins with the household of God, those suffering according to God's will must entrust their souls to the faithful Creator (verses 12-19). Reception: The Catholic tradition reads this chapter as a rich deposit of sacramental, eschatological, and moral theology. Verse 6 (the gospel was preached even to the dead) is a primary scriptural warrant for the article of the Creed concerning Christ's descent into hell. The Catechism of the Catholic Church relies on this verse to teach that Christ brought the gospel message to the holy souls in the realm of the dead, extending His redemptive work to the righteous who preceded Him. Verse 8 (charity covers a multitude of sins) is foundational for the Catholic understanding of the expiatory value of love and works of mercy. Augustine, in the Enchiridion, cites this verse to explain how almsgiving and charity act as remedies for daily venial sins. Thomas Aquinas expands on this in the Summa Theologica, explaining that the fervor of charity inherently brings about the remission of venial sin. Furthermore, verse 10 (as each has received a gift) grounds the Church's teaching on charisms. The Second Vatican Council in Lumen Gentium invokes this passage to affirm that the Holy Spirit distributes special graces among the faithful of every rank, and that these gifts are to be exercised for the renewal and building up of the Church. Verse 18 (if the righteous is scarcely saved) is historically utilized in ascetic theology to combat presumption, emphasizing that salvation requires ongoing cooperation with grace, perseverance, and a healthy fear of the Lord.

Eastern Orthodox

The apostle exhorts believers facing imminent persecution and social ostracism in Asia Minor to adopt the mindset of the crucified Christ. By accepting unjust suffering and breaking completely with the pagan behaviors of their past, they 'cease from sin' and align themselves with the will of God. The text situates this suffering within an apocalyptic framework: the end is near, necessitating sober prayer, fervent love, and the faithful stewardship of spiritual gifts. The 'fiery trial' is not an anomaly but an expected participation in Christ's sufferings, serving as the purifying judgment that must begin with the household of God, while simultaneously bringing the vindicating rest of God's Spirit upon the faithful. Reception: Eastern Orthodox tradition reads 1 Peter 4 through the intertwined lenses of the Descent into Hades (the Harrowing of Hell), ascetic purification, and theosis. Verse 6 ('the gospel was preached even to the dead') is a foundational scriptural locus for the Orthodox doctrine of Christ's descent into Hades. Clement of Alexandria articulates this patristic consensus, arguing that Christ's universal victory required the Gospel to be preached to the departed, enabling them to be judged in the flesh but live according to God in the spirit. In Orthodox ascetic theology, verses 1-2 provide a blueprint for the subjugation of the passions: voluntary acceptance of suffering ('in the flesh') through askesis (asceticism) aligns the human will with God's will and ceases the inclination toward sin. Furthermore, fervent mutual love is seen not merely as a moral duty but as the crown of this ascetic struggle; Maximus the Confessor highlights that love 'covers a multitude of sins' (verse 8) because it entirely roots out the passions of anger and remembrance of wrongs. Finally, the 'fiery trial' (verses 12-14) is understood as a purifying mechanism. Theophylact of Ohrid notes that judgment beginning 'at the house of God' (verse 17) refers to the temporal trials permitted by God to cleanse the faithful. By participating in Christ's sufferings, the believer becomes a vessel for theosis, visibly manifested as the 'Spirit of glory and of God' resting upon them (verse 14), which the tradition identifies with the reception of uncreated grace.

Oriental Orthodox

The epistle's author addresses believers experiencing intense social alienation and impending persecution. He commands them to arm themselves with the mind of Christ, who suffered in the flesh, so they may cease from sin and abandon the excessive vices of the Gentiles. The text notes that the living and the dead will face judgment, explaining that the gospel was preached to the dead for this purpose. Expecting the end of all things, the author exhorts the community to sober prayer, fervent love, hospitality, and the faithful stewardship of spiritual gifts. Finally, believers are told not to be surprised by 'fiery trials,' but to rejoice in sharing Christ's sufferings, as suffering for the name of a Christian is a glorification of God, while acknowledging that God's judgment begins first with His own household. Reception: Within the Oriental Orthodox tradition, 1 Peter 4 is a text of immense Christological significance, primarily due to the explicit phrasing of verse 1: 'Christ suffered for us in the flesh.' This exact formulation became a central scriptural anchor for the miaphysite Christology of the Alexandrian Fathers. Cyril of Alexandria relentlessly cited this verse against Nestorianism to insist upon the 'hypostatic union'—that the divine Word Himself, while impassible in His divine nature, truly and personally suffered in His own appropriated flesh, rather than suffering being relegated to a separate human subject. This secures the core confession of the 'one incarnate nature of God the Word.' Later, Severus of Antioch built heavily upon this Cyrillian foundation, using the Petrine formula to defend the theopaschite understanding that the single subject of the incarnate Christ is simultaneously impassible and passible. Furthermore, verse 6 ('the gospel was preached also to the dead') is received as a dogmatic affirmation of Christ's descent into Hades, demonstrating that His salvific work extended to the departed who were bound in Sheol.

9개의 다른 전통에서도 이 장을 읽습니다.

전체 12개를 모두 읽으려면 로그인하십시오 →

모든 번역본

7개의 퍼블릭 도메인 번역본으로 보는 동일한 장.

WEB · World English Bible

1Therefore, since Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin, 2that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God. 3For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4They think it is strange that you don’t run with them into the same excess of riot, speaking evil of you. 5They will give account to him who is ready to judge the living and the dead. 6For to this end the Good News was preached even to the dead, that they might be judged indeed as men in the flesh, but live as to God in the spirit. 7But the end of all things is near. Therefore be of sound mind, self-controlled, and sober in prayer. 8And above all things be earnest in your love among yourselves, for love covers a multitude of sins. 9Be hospitable to one another without grumbling. 10As each has received a gift, employ it in serving one another, as good managers of the grace of God in its various forms. 11If anyone speaks, let it be as it were the very words of God. If anyone serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen. 12Beloved, don’t be astonished at the fiery trial which has come upon you to test you, as though a strange thing happened to you. 13But because you are partakers of Christ’s sufferings, rejoice, that at the revelation of his glory you also may rejoice with exceeding joy. 14If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. 15But let none of you suffer as a murderer, or a thief, or an evil doer, or a meddler in other men’s matters. 16But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. 17For the time has come for judgment to begin with the household of God. If it begins first with us, what will happen to those who don’t obey the Good News of God? 18“If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner?” 19Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator.

KJV · King James Version

1Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 2That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. 3For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: 4Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you: 5Who shall give account to him that is ready to judge the quick and the dead. 6For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit. 7But the end of all things is at hand: be ye therefore sober, and watch unto prayer. 8And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. 9Use hospitality one to another without grudging. 10As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. 11If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. 12Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you: 13But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy. 14If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. 15But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men’s matters. 16Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf. 17For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? 19Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator.

나란히 비교할 수 있는 5개의 번역본이 더 있습니다.

전체 7개를 비교하려면 로그인하십시오 →
의미를 바꾸는 차이점(40)
  • v1 [grammatical]: Differences in phrasing the exhortation to be armed. — “arm yourselves likewise” (KJV, WEBSTER) vs “ye also” (ASV, YLT) vs “also” (WEB) vs “do ye also” (DARBY) vs “be you also armed” (DRC)
  • v1 [lexical]: Different translations of the mental disposition or thought. — “mind for” (WEB, KJV, ASV, DARBY, WEBSTER) vs “arm yourselves because” (YLT) vs “thought” (DRC)
  • v1 [grammatical]: Variations in relative pronouns and tense for having suffered. — “that hath suffered” (KJV, ASV, WEBSTER, DRC) vs “who has” (WEB) vs “who did suffer” (YLT) vs “has” (DARBY)
  • v1 [grammatical]: Differences in expressing the cessation from sin, including singular versus plural. — “hath ceased from sin” (KJV, ASV, WEBSTER) vs “has” (WEB) vs “done with” (YLT) vs “has done with” (DARBY) vs “sins” (DRC)
  • v2 [grammatical]: Differences in prepositions expressing alignment with lusts or God's will. — “to the” (KJV, ASV, WEBSTER) vs “for” (WEB) vs “in” (YLT) vs “God's” (DARBY) vs “according” (DRC)
  • v3 [lexical]: Different terms for the volition or inclination of the Gentiles. — “will” (KJV, YLT, DARBY, WEBSTER, DRC) vs “desire” (WEB, ASV)
  • v3 [lexical]: Different translations for the illicit or abominable nature of the idolatry. — “abominable idolatries” (WEB, KJV, ASV, WEBSTER) vs “unlawful” (YLT) vs “unhallowed” (DARBY) vs “unlawful worshipping of idols” (DRC)
  • v4 [grammatical]: Differences in grammatical structure for the clause describing not running. — “that ye run not” (KJV, ASV, DARBY, WEBSTER) vs “you don’t” (WEB) vs “your running” (YLT) vs “you” (DRC)
  • v4 [grammatical]: Differences in preposition choice for entering the excess. — “to” (KJV, YLT, DARBY, WEBSTER) vs “into” (WEB, ASV, DRC)
  • v4 [lexical]: Different terms for the outpouring, excess, or sink of behavior. — “excess” (WEB, KJV, ASV, YLT, WEBSTER) vs “sink” (DARBY) vs “confusion” (DRC)
  • v4 [lexical]: Different terms for the unrestrained or reckless living. — “riot” (WEB, KJV, ASV, WEBSTER) vs “dissoluteness” (YLT) vs “corruption” (DARBY) vs “riotousness” (DRC)
  • v5 [grammatical]: Differences in the phrasing of giving or rendering an account. — “Who shall give” (KJV, ASV, WEBSTER) vs “render” (DARBY, DRC) vs “They will” (WEB) vs “an” (YLT)
  • v5 [stylistic]: Choice of relative pronoun for a person. — “who” (WEB, YLT, DARBY, DRC) vs “that” (KJV, ASV, WEBSTER)
  • v5 [lexical]: Different terms for those who are alive. — “living” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “the quick” (KJV)
  • v6 [grammatical]: Differences in prepositions indicating the purpose or goal. — “for” (KJV, YLT, WEBSTER, DRC) vs “to” (WEB, DARBY) vs “unto” (ASV)
  • v6 [grammatical]: Variations in how the contrast and standard of judgment are syntactically expressed. — “indeed” (ASV, YLT, DRC) vs “according to” (KJV, WEBSTER) vs “indeed as” (WEB) vs “as regards” (DARBY)
  • v6 [grammatical]: Differences in prepositions indicating the sphere or standard of existence. — “in” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “after” (DARBY)
  • v6 [grammatical]: Differences in conjunctions and verb forms for living according to God. — “but” (WEB, KJV, ASV, DARBY, WEBSTER) vs “and may” (YLT) vs “may” (DRC)
  • v6 [grammatical]: Differences in how the standard or relation to God is syntactically expressed. — “according to” (KJV, ASV, YLT, WEBSTER, DRC) vs “as” (WEB) vs “as regards” (DARBY)
  • v7 [grammatical]: Variations in phrasing the exhortation to alertness and prayer. — “sober in” (WEB) vs “watch unto prayer” (KJV) vs “be sober” (ASV) vs “the prayers” (YLT) vs “be watchful prayers” (DARBY) vs “to” (WEBSTER) vs “in prayers” (DRC)
  • v9 [grammatical]: Differences in phrasing the command or participle for being hospitable. — “Use hospitality one to” (KJV, WEBSTER) vs “Be hospitable one” (WEB) vs “using” (ASV) vs “hospitable one” (YLT) vs “hospitable” (DARBY) vs “Using towards” (DRC)
  • v9 [lexical]: Different terms for complaining or grumbling. — “murmuring” (ASV, YLT, DARBY, DRC) vs “grudging” (KJV, WEBSTER) vs “grumbling” (WEB)
  • v10 [grammatical]: Differences in pronouns expressing each individual. — “every man hath” (KJV, WEBSTER, DRC) vs “each has” (WEB) vs “each” (ASV) vs “he” (YLT) vs “he has” (DARBY)
  • v10 [lexical]: Different terms for administrators or caretakers. — “stewards” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “managers” (WEB)
  • v11 [lexical]: Different terms for the capability or power provided by God. — “strength” (WEB, ASV, DARBY) vs “the ability” (KJV, YLT, WEBSTER) vs “power” (DRC)
  • v11 [lexical]: Different verbs for God's provision or supply. — “supplies” (WEB, DARBY) vs “giveth” (KJV, WEBSTER) vs “supplieth” (ASV) vs “doth supply” (YLT) vs “administereth” (DRC)
  • v11 [lexical]: Different terms for God receiving glory or honor. — “glorified” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “honoured” (DRC)
  • v12 [grammatical]: Differences in phrasing the comparison to an unusual occurrence. — “a” (WEB, ASV) vs “though some strange” (KJV, WEBSTER) vs “if a” (YLT, DARBY) vs “if new” (DRC)
  • v12 [grammatical]: Variations in verb tense and phrasing for the event occurring to them. — “to” (WEB, WEBSTER, DRC) vs “happened unto” (KJV, ASV) vs “were happening to” (YLT) vs “was happening to” (DARBY)
  • v14 [grammatical]: Differences in phrasing the condition of being reproached. — “are” (ASV, WEBSTER) vs “you are insulted” (WEB) vs “ye be reproached for” (KJV) vs “in” (YLT) vs “are in” (DARBY) vs “you” (DRC)
  • v14 [grammatical]: Third-person number differs: DRC use the singular ("him"/"his") where WEB, KJV, YLT, DARBY, WEBSTER use the plural ("them"/"their").
  • v15 [lexical]: Different terms for one who interferes in others' affairs. — “meddler” (WEB, ASV) vs “as a busybody in” (KJV, WEBSTER) vs “an inspector into” (YLT) vs “overseer of” (DARBY) vs “coveter of” (DRC)
  • v15 [lexical]: Different terms for the affairs belonging to others. — “men’s matters” (WEB, KJV, ASV, YLT, WEBSTER) vs “people's” (DARBY) vs “things” (DRC)
  • v16 [grammatical]: Different conjunctions introducing the contrasting condition. — “But” (WEB, ASV, DARBY, DRC) vs “Yet” (KJV, WEBSTER) vs “and” (YLT)
  • v16 [textual]: Textual difference between reading 'in this matter/behalf' versus 'in this name'. — “on this behalf” (KJV, WEBSTER) vs “in name” (ASV, DARBY) vs “in matter” (WEB) vs “in respect” (YLT) vs “in that name” (DRC)
  • v17 [grammatical]: Differences in prepositions and syntax indicating the starting point of judgment. — “must begin at” (KJV, WEBSTER) vs “from” (YLT, DARBY) vs “to with” (WEB) vs “to” (ASV) vs “should” (DRC)
  • v17 [lexical]: Different terms for the dwelling or family of God. — “house” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “household” (WEB)
  • v17 [lexical]: Different translations for the gospel or good news. — “gospel” (KJV, ASV, WEBSTER, DRC) vs “Good News” (WEB, YLT) vs “glad tidings” (DARBY)
  • v18 [grammatical]: Differences in phrasing and verb forms for the righteous being saved. — “is” (ASV, WEBSTER) vs “to” (WEB) vs “righteous scarcely be” (KJV) vs “man is” (YLT) vs “is difficultly” (DARBY) vs “just man shall” (DRC)
  • v18 [lexical]: Different terms for the wicked or irreverent person. — “ungodly” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “impious” (DARBY)

배경 정보

원문. Greek (TAGNT, public-domain critical text). Greek text provided. The text reflects a mixed text-type: it retains the Majority/Textus Receptus reading in v. 14 ('on their part he is blasphemed...') but adopts the critical reading in v. 16 ('in this name' instead of 'in this behalf').

하나님의 이름: Theos (God).

참고되었으나 공통 견해에는 포함되지 않음

Academic textual-historical analysis

Academic analysis of 1 Peter 4 focuses heavily on the socio-historical reality of the addressees, the philological puzzles of specific Greek terms, and early Christian social formation. Verses 3 and 4 outline the social friction: the addressees have withdrawn from Greco-Roman civic life, which was deeply intertwined with pagan religious practices ('abominable idolatries' and 'carousings'), leading to alienation and slander from their former peers. The suffering described in this chapter ('fiery trial,' v. 12) is generally interpreted by critical scholars not as an empire-wide, state-sponsored persecution, but as localized, spontaneous social ostracism and sporadic local police action. The appearance of the term 'Christianos' ('Christian,' v. 16)—one of its rare occurrences in the New Testament—indicates it was likely a Roman administrative or popular moniker originally used disparagingly, which the author urges the community to adopt honorifically. Philologically, verse 15 features the rare hapax legomenon 'allotriepiskopos' (translated 'meddler' or 'busybody'). Scholars debate its exact legal or social meaning, ranging from an embezzler, a political agitator, an informer, or simply someone disrupting the Greco-Roman patriarchal household order. Furthermore, verse 6 ('the gospel was preached even to the dead') represents a notorious exegetical crux. While historically read in tandem with the 'spirits in prison' in the previous chapter, many modern critical commentators argue that in the context of verse 5 (judging the living and the dead), verse 6 refers to Christians who heard the gospel while alive but have since died physically. This reading assures the community that their deceased members are still vindicated by God despite suffering physical death.

Jewish interpretation

Read strictly as a historical document by modern Jewish scholars, 1 Peter 4 is understood as a first-century exhortation utilizing standard Second Temple Jewish categories. The author contrasts the 'will of God' with the 'desire of the Gentiles' (vv. 2-3), employing conventional Jewish polemics against pagan practices such as idolatry, sexual immorality, and drunkenness. The chapter is heavily indebted to the Hebrew Bible and Jewish tradition, particularly drawing on Proverbs 10:12 to assert that love covers sins (v. 8), echoing Ezekiel 9:6 regarding judgment beginning at the sanctuary or 'house of God' (v. 17), and quoting the Septuagint translation of Proverbs 11:31 directly to discuss the salvation of the righteous (v. 18).

Latter-day Saint

The epistle exhorts believers to adopt Christ's mindset regarding suffering, turning away from prior worldly indulgences. The author points out that the gospel was preached to the dead to ensure just judgment. Furthermore, believers are urged to practice charity and righteous stewardship, understanding that a fiery trial approaches and that judgment begins with God's household.

Jehovah's Witnesses

The apostle Peter exhorts believers who are suffering persecution ('the fiery trial') to arm themselves with the same mental disposition as Christ. Having abandoned their past pagan practices, which involved idolatry and moral excess, they are now misunderstood and slandered by their former associates. Peter instructs them to remain morally distinct, to use their diverse gifts to serve one another and glorify God, and to endure suffering with joy. He assures them that judgment will begin with God's own household, urging those who suffer according to God's will to entrust their souls to a faithful Creator.

NCB가 내린 번역 선택(27)
  • v1: arm yourselves also — Translates the syntax of καὶ ὑμεῖς idiomatically in contemporary English.
  • v1: mindset — Accurately conveys the mental disposition and attitude implied by ἔννοιαν.
  • v1: the one who has suffered — Renders the substantive participle ὁ παθὼν precisely.
  • v1: has ceased from sin — Renders the perfect middle indicative πέπαυται directly.
  • v2: for — Expresses the dative case of advantage/goal naturally in modern English.
  • v3: desire — Translates τὸ βούλημα accurately.
  • v3: lawless idolatries — Renders the prefix a- and themis (custom/law) properly.
  • v4: that you do not run — Provides a smooth modern translation of the genitive absolute μὴ συντρεχόντων ὑμῶν.
  • v4: flood — Captures the vivid metaphorical image of an outpouring or flood in ἀνάχυσιν.
  • v4: dissipation — Translates ἀσωτίας with a dignified modern equivalent for unrestrained living.
  • v5: but they will give — Links the relative pronoun naturally as a new coordinate clause in English idiom.
  • v6: For this is why — Clarifies the antecedent purpose phrase εἰς τοῦτο γὰρ.
  • v6: the dead — Translates the substantive adjective νεκροῖς directly to reflect the text without resolving the chronological application.
  • v7: sober for your prayers — Translates the aorist imperative νήψατε and the prepositional phrase directed toward prayers.
  • v8: covers a multitude of sins — Maintains a direct literal translation of the metaphorical verb καλύπτει.
  • v9: Be hospitable to one another — Supplies the implied imperatival force to the adjective.
  • v10: managers — Provides a contemporary vocabulary equivalent for οἰκονόμοι.
  • v11: as speaking the oracles of God — Renders the phrase literally without forcing either a restrictive or charismatic interpretative overlay.
  • v11: for — Replaces the archaic 'unto' in favor of contemporary dignified register while retaining the plural age formula.
  • v12: as though a strange thing — Translates the comparative participle construction ὡς ξένου... συμβαίνοντος smoothly.
  • v13: share in the sufferings — Retains the exact lexical meaning of κοινωνεῖτε without interpolating an external theological modifier.
  • v14: rests upon you — Provides the direct equivalent of ἀναπαύεται without expanding it functionally.
  • v14: omit — Follows the earliest Alexandrian witnesses.
  • v15: meddler — Aptly conveys the sense of ἀλλοτριεπίσκοπος in modern English.
  • v16: in this name — Translates the Greek base reading ἐν τῷ ὀνόματι τούτῳ.
  • v17: judgment — Renders τὸ κρίμα literally without resolving its exact eschatological or temporal referent.
  • v18: is hard for the righteous to be saved — Translates the adverb μόλις and the passive verb σῴζεται clearly into idiomatic modern English syntax.
알아두어야 할 한계점
  • 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.

단계별 전체 작업 과정 보기 → · Oct 20, 2026에 AI로 생성됨, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)