The Meaning of 1 Peter 1:1 Explained

1 Peter 1:1

KJV: Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,

YLT: Peter, an apostle of Jesus Christ, to the choice sojourners of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia,

Darby: Peter, apostle of Jesus Christ, to the sojourners of the dispersion of Pontus, Galatia, Cappadocia, Asia, and Bithynia,

ASV: Peter, an apostle of Jesus Christ, to the elect who are sojourners of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,

KJV Reverse Interlinear

Peter,  an apostle  of Jesus  Christ,  to the strangers  scattered  throughout Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia, 

What does 1 Peter 1:1 Mean?

Study Notes

sins
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

Peter is a Greek name (lit. Petros, meaning a stone or rock). No one else in the New Testament has the name Peter, though Peter called Christians stones in this epistle ( 1 Peter 2:4-5). In Aramaic "stone" is the word cephas. Jesus gave the name Cephas to Simon (The Greek transliteration of Simeon, Peter"s Hebrew name) as a prediction of what this apostle would become ( John 1:42; Matthew 16:18).
The word "apostle" has both a technical and a general sense in the New Testament. It refers to the Twelve and Paul, but also to others who went out as the Twelve and Paul did to represent Jesus Christ (cf. Acts 14:4; Acts 14:14). Peter was one of the Twelve. He wrote with full apostolic authority.
Peter called his readers aliens (NIV strangers) to introduce this self-concept into their minds. In this letter he emphasized that Christians are really citizens of heaven and our sojourn here on earth is only temporary ( 1 Peter 2:11; cf. Genesis 32:4; Psalm 39:12). The Greek word perepidemos (alien) contains both the ideas of alien nationality and temporary residence (cf. 1 Peter 2:11; Hebrews 11:13).
"Parepidemoi are persons who belong to some other land and people, who are temporarily residing with a people to whom they do not belong....
"Aliens are often held in contempt by the natives among whom they dwell." [1]
"This is an epistle from the homeless to the homeless." [2]
The particular group of Christians to whom this epistle went first lived in the northern Roman provinces of Asia Minor (modern western Turkey), north of the Taurus Mountains. [3] Peter Davids estimated that when Peter wrote this epistle about one million Jews lived in Palestine and two to four million lived outside it. Asia Minor held the third largest concentration of Diaspora Jews after Babylon and Egypt. [4]
This was originally an encyclical letter written for circulation among the addressees. The sequence of provinces corresponds to the route that the bearer of the original epistle would have normally followed. [5] This is also true of the seven cities addressed in Revelation 2 , 3.
Peter"s readers were God"s elect ( Ephesians 1:4; cf. Deuteronomy 14:2; Isaiah 45:4). One writer believed "chosen" (NASB) should be connected with "aliens." [6] However most translators regarded "chosen" as a noun, not an adjective, as the NASB suggests. [7]
". . . the letter develops a unified thematic focus: the existence of Christians in a non-Christian society and overcoming that society by being prepared to bear oppression, i.e, to "suffer."
"This thematic focus, i.e, the question of how to live in society-the fundamental problem of every social ethic-was for Jesus" disciples from the very beginning an acute problem." [8]

Context Summary

1 Peter 1:1-12 - Our Imperishable Inheritance
Scattered strangers! The designation is true of us all. Note the reference to the Trinity involved in the opening sentence. Our inheritance is prepared and kept for us, as we for it. We who believe may count on the guarding power of God. Not till our spirit is joined to a perfected body in the presence of Christ will our salvation be complete.
Trial is manifold. There is more or less of it in every true life. The best diamonds take longer in cutting and polishing. But, after all, compared to the eternity before us, it is but short-lived, and there is a needs-be for all. Hope in 1 Peter 1:3, faith in 1 Peter 1:7, love in 1 Peter 1:8, blend in the joy that is unspeakable and full of the glory which is as yet hidden.
Notice that the prophets, angels and apostles are represented as deeply interested in that glorious salvation which God has declared unto mankind in the gospel, and by which we have been redeemed. [source]

Chapter Summary: 1 Peter 1

1  Peter praises God for his manifold spiritual graces;
10  showing that the salvation in Christ the fulfillment of prophesy;
13  and exhorts them accordingly to be holy

Greek Commentary for 1 Peter 1:1

Peter [Πετρος]
Greek form for the Aramaic (Chaldaic) Χηπας — Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα — petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων — Simōn and Πετρος — Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν — chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri. [source]
An apostle of Jesus Christ [αποστολος Ιησου Χριστου]
This is his official title, but in 2 Peter 1:1 δουλος — doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος — ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος — sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος — apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος — doulos (slave) Χριστου Ιησου — Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος — doulos and αποστολος — apostolos like 2 Peter, while in Philemon he uses only δεσμιος — desmios (prisoner) Ιησου Χριστου — Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις — eklektois (old, but rare verbal adjective from εκλεγω — eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον — genos eklekton in 1 Peter 2:9. See the distinction between κλητοι — klētoi (called) and εκλεκτοι — eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις — parepidēmois). Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
Who are sojourners [παρεπιδημοις]
Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. [source]
Of the Dispersion [διασπειρω]
See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
Peter [Πέτρος]
See on Matthew 16:18. As Paul in his letters does not call himself by his original name of Saul, so Peter calls himself, not Simon, but Peter, the name most significant and precious both to himself and to his readers, because bestowed by his Lord. In the opening of the second epistle he uses both names. [source]
An apostle []
Of all the catholic epistles, Peter's alone puts forward his apostleship in the introduction. He is addressing churches with which he had no immediate connection, and which were distinctively Pauline. Hence he appeals to his apostleship in explanation of his writing to them, and as his warrant for taking Paul's place. [source]
To the strangers - elect [1 Peter 1:2 , ἐκλεκτοῖς παρεπιδήμοις]
The Rev., properly, joins the two words, elect who are sojourners, instead of continuing elect with according to the foreknowledge, etc., as A. V. [source]
Elect []
Regarding all whom he addressed as subjects of saving grace. The term corresponds to the Old-Testament title of Jehovah's people: Isaiah 65:9, Isaiah 65:15, Isaiah 65:22; Psalm 105:43. Compare Matthew 20:16; Matthew 22:14; Romans 8:33. [source]
Sojourners [παρεπιδήμοις]
Persons sojourning for a brief season in a foreign country. Though applied primarily to Hebrews scattered throughout the world (Genesis 23:4; Psalm 39:12), it has here a wider, spiritual sense, contemplating Christians as having their citizenship in heaven. Compare Hebrews 11:13. The preposition παρά , in composition, implies a sense of transitoriness, as of one who passes by to something beyond. [source]
Scattered [διασπορᾶς]
Lit., of the dispersion; from διασπείρω , to scatter or spread abroad; σπείρω meaning, originally, to sow. The term was a familiar one for the whole body of Jews outside the Holy Land, scattered among the heathen. [source]

Reverse Greek Commentary Search for 1 Peter 1:1

Matthew 16:18 On this rock [επι ταυτηι τηι πετραι]
What did Jesus mean by this word-play?I will build my church (οικοδομησω μου την εκκλησιαν — oikodomēsō mou tēn ekklēsian). It is the figure of a building and he uses the word εκκλησιαν — ekklēsian which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant “assembly” (Acts 19:39), but it came to be applied to an “unassembled assembly” as in Acts 8:3 for the Christians persecuted by Saul from house to house. “And the name for the new Israel, εκκλησια — ekklēsia in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy 18:16; Deuteronomy 23:2) and Psalms (Psalm 22:25), both books well known to Jesus” (Bruce). It is interesting to observe that in Psalms 89 most of the important words employed by Jesus on this occasion occur in the lxx text. So οικοδομησω — oikodomēsō in Psalm 89:5; εκκλησια — ekklēsia in Psalm 89:6; κατισχυω — katischuō in Psalm 89:22; Χριστος — Christos in Psalm 89:39, Psalm 89:52; αιδης — hāidēs in Psalm 89:49 (εκ χειρος αιδου — ek cheiros hāidou). If one is puzzled over the use of “building” with the word εκκλησια — ekklēsia it will be helpful to turn to 1 Peter 2:5. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1 Peter 1:1), says: “You are built a spiritual house” (οικοδομειστε οικος πνευματικος — oikodomeisthe oikos pneumatikos). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1 Peter 2:9) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter‘s use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in Matthew 16:18. It is a great spiritual house, Christ‘s Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.The gates of Hades Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses τανατε — thanate in 1 Corinthians 15:55 in quoting Hosea 13:14 for αιδη — hāidē It is not common in the papyri, but it is common on tombstones in Asia Minor, “doubtless a survival of its use in the old Greek religion” (Moulton and Milligan, Vocabulary). The ancient pagans divided Hades Christ was in Hades (Acts 2:27, Acts 2:31), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). “In the Old Testament the ‹gates of Hades‘ (Sheol) never bears any other meaning (Isaiah 38:10; Wisd. 16:3; 3 Maccabees 5:51) than death,” McNeile claims. See also Psalm 9:13; Psalm 107:18; Job 38:17 It is not the picture of Hades attacking Christ‘s church, but of death‘s possible victory over the church. “The εκκλησια — ekklēsia is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (Matthew 16:21); it is echoed in Acts 2:24, Acts 2:31 ” (McNeile). Christ‘s church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb κατισχυω — katischuō (literally have strength against, ισχυω — ischuō from ισχυς — ischus and κατ — kaṫ) occurs also in Luke 21:36; Luke 23:23. It appears in the ancient Greek, the lxx, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in Matthew 16:18 makes it difficult to decide each detail, but the main point is clear. The εκκλησια — ekklēsia which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. Sublime Porte used to be the title of Turkish power in Constantinople. [source]
Matthew 16:18 I will build my church [οικοδομησω μου την εκκλησιαν]
It is the figure of a building and he uses the word εκκλησιαν — ekklēsian which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant “assembly” (Acts 19:39), but it came to be applied to an “unassembled assembly” as in Acts 8:3 for the Christians persecuted by Saul from house to house. “And the name for the new Israel, εκκλησια — ekklēsia in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy 18:16; Deuteronomy 23:2) and Psalms (Psalm 22:25), both books well known to Jesus” (Bruce). It is interesting to observe that in Psalms 89 most of the important words employed by Jesus on this occasion occur in the lxx text. So οικοδομησω — oikodomēsō in Psalm 89:5; εκκλησια — ekklēsia in Psalm 89:6; κατισχυω — katischuō in Psalm 89:22; Χριστος — Christos in Psalm 89:39, Psalm 89:52; αιδης — hāidēs in Psalm 89:49 If one is puzzled over the use of “building” with the word εκκλησια — ekklēsia it will be helpful to turn to 1 Peter 2:5. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1 Peter 1:1), says: “You are built a spiritual house” It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1 Peter 2:9) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter‘s use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in Matthew 16:18. It is a great spiritual house, Christ‘s Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed. [source]
Luke 24:21 Should have redeemed []
Rev., more correctly, should redeem ( λυτροῦσθαι ). See on 1 Peter 1:18. [source]
Luke 24:18 Art thou only a stranger in Jerusalem [σὺ μόνος παροικεῖς Ἰερουσαλὴμ]
Παροικεῖν , to dwell as a stranger, is used in later Greek of strangers who have no rights of citizenship, and no settled home. Compare Hebrews 11:9. See on strangers, 1 Peter 1:1; and compare sojourning, 1 Peter 1:17. The only of the A. V. is commonly understood adverbially: “Are you nothing but a stranger?” But the emphasis of the question falls there, and the word is an adjective. Render “Dost thou alone dwell as a stranger in Jerusalem?” Are you the only one who sojourns as a stranger in Jerusalem, and who does not know, etc. So, nearly, Wyc., Thou alone art a pilgrim in Jerusalem. [source]
Luke 24:12 Stooping and looking in [παρακυπσας]
First aorist active participle of παρακυπτω — parakuptō to stoop besides and peer into. Old verb used also in John 20:5, John 20:11; James 1:25; 1 Peter 1:12.By themselves (μονα — mona). Without the body.To his home Literally, “to himself.” [source]
John 5:39 Search [ἐρευνᾶτε]
Rev., rightly, ye search. Jesus is appealing to a familiar practice of which for in them ye think is explanatory. See 1 Peter 1:11; Romans 8:27; 1 Corinthians 2:10; Revelation 2:23. [source]
John 20:5 Stooping down [παρακύψας]
See on James 1:25, and compare 1 Peter 1:12. See also Song of Solomon, Song of Solomon 2:9(Sept.). “He looketh forth ( παρακύπτων ) at the windows.” [source]
John 7:35 The dispersed among the Gentiles [τὴν διασπορὰν τῶν Ἑλλήνων]
Literally, the dispersion of the Greeks. The Jews who remained in foreign lands after the return from the Captivity were called by two names: 1. The Captivity, which was expressed in Greek by three words, viz., ἀποικία , a settlement far from home, which does not occur in the New Testament; μετοικεσία , change of abode, which is found in Matthew 1:11, Matthew 1:12, Matthew 1:17, and always of the carrying into Babylon; αἰχμαλωσία , a taking at the point of the spear; Ephesians 4:8; Revelation 13:10. 2. The Dispersion ( διασπορά ). See on 1 Peter 1:1; see on James 1:1. The first name marks their relation to their own land; the second to the strange lands. [source]
John 17:11 Holy [ἅγιε]
See on saints, Acts 26:10; also see on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father ( δίκαιε ), John 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world. [source]
John 16:13 Will shew [ἀναγγελεῖ]
Better, as Rev., declare. Compare Mark 5:14, Mark 5:19; Acts 20:27; 2 Corinthians 7:7. Also to rehearse; Acts 14:27. Used of the formal proclamation of the Christian religion (Acts 20:20; 1 Peter 1:12; 1 John 1:5). See on Acts 19:18. [source]
John 12:26 Serve [διακονῇ]
See on Matthew 20:26; see on Mark 9:35; see on 1 Peter 1:12. [source]
John 1:29 The Lamb [ὁ ἀμνὸς]
The word occurs in John only here and in John 1:36. Also in Acts 8:32; 1 Peter 1:19. The diminutive ἀρνίον , a little lamb, is found once in the Gospel (John 21:15), often in Revelation, but only of the glorified Redeemer, and nowhere else in the New Testament. In some instances the word may emphasize the gentle and innocent character of Jesus suffering to expiate the sins of men (Revelation 5:6, Revelation 5:12; Revelation 13:8); but it is also employed in describing Him as indignant (Revelation 6:16); as victorious (Revelation 17:4); as the object of adoration (Revelation 5:8); and as enthroned (Revelation 5:13; Revelation 7:17). The term, the Lamb of God (note the article), is evidently used here by the Baptist in some sense understood by his hearers, and points to Isaiah 53:7; compare Acts 8:32. The reference is probably to the Paschal lamb, though commentators differ. [source]
John 1:29 On the morrow [τηι επαυριον]
Locative case with ημηραι — hēmērāi (day) understood after the adverb επαυριον — epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε — ide like ιδου — idou not verb, and so nominative αμνος — amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν — hamartian not plural αμαρτιας — hamartias (1 John 3:5) where same verb αιρω — airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
John 7:35 Among themselves [προς εαυτους]
These Jewish leaders of John 7:32 talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, ουτος — houtos). That Almost result like οτι — hoti in Matthew 8:27. Will he go? Negative answer expected in an ironical question, “Is he about to go?” Unto the Dispersion among the Greeks Objective genitive των ελληνων — tōn Hellēnōn (of the Greeks) translated here “among,” because it is the Dispersion of Jews among the Greeks. Διασπορα — Diaspora is from διασπειρω — diaspeirō to scatter apart (Acts 8:1, Acts 8:4). It occurs in Plutarch and is common in the lxx, in the N.T. only here, James 1:1; 1 Peter 1:1. There were millions of these scattered Jews. And teach the Greeks Confessing his failure to teach the Jews in Palestine, “thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual” (Dods). [source]
Acts 7:35 Deliverer [λυτρωτὴν]
Strictly, a ransomer or redeemer. Only here in New Testament. See on ransom, Matthew 20:28; and redeemed, 1 Peter 1:18. [source]
Acts 3:6 Silver and gold [ἀργύριον καὶ χρυσίον]
Properly, silver and gold money. See on 1 Peter 1:18. [source]
Acts 2:10 Strangers [ἐπιδημοῦντες]
See on 1 Peter 1:1. Rev., rightly,sojourners. [source]
Acts 17:21 Strangers which were there [οἱ ἐπιδημοῦντες ξένοι]
Rev., more correctly, the strangers sojourning there. See on 1 Peter 1:1. [source]
Acts 11:19 They which were scattered abroad [οἱ διασπαρέντες]
On the technical expression, the dispersion, see on 1 Peter 1:1. Not so used here. [source]
Acts 13:17 Exalted [υπσωσεν]
From υπσοω — hupsoō late verb from υπσος — hupsos so often used of Christ. When they sojourned (εν τηι παροικιαι — en tēi paroikiāi). In the sojourn. Late word from παροικος — paroikos (sojourner, dweller, Acts 7:6) common in lxx. In N.T. only here and 1 Peter 1:17. With a high arm Vivid picture from the lxx (Exodus 6:1, 6; Deuteronomy 5:15; Ps 136:12). [source]
Acts 13:17 When they sojourned [εν τηι παροικιαι]
In the sojourn. Late word from παροικος — paroikos (sojourner, dweller, Acts 7:6) common in lxx. In N.T. only here and 1 Peter 1:17. [source]
Acts 8:35 Preached unto him Jesus [ευηγγελισατο αυτωι τον Ιησουν]
Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1 Peter 1:11.; 2 Peter 1:19-21). [source]
Acts 12:16 When they had opened [ανοιχαντες]
First aorist active participle of ανοιγω — anoigō or νυμι — ̇numi The whole group rushed out to the courtyard this time to make sure. They were amazed (εχεστησαν — exestēsan). The frequent second aorist active (intransitive) indicative of εχιστημι — existēmi Acts 12:17 There were probably loud exclamations of astonishment and joy. Beckoning with the hand First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 Beckoning with the hand [kataseisas tēi cheiri)]
First aorist active participle of kataseiō old verb to signal or shake down with the hand (instrumental case cheiri). In the N.T. only in Acts 12:17; Acts 13:16; Acts 19:33; Acts 21:40. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, sigāin present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. Declared (diēgēsato). First aorist middle of diēgeomai old verb to carry through a narrative, give a full story. See also Acts 9:27 of Barnabas in his defence of Saul. Peter told them the wonderful story. Unto James and the brethren Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 Unto James and the brethren [Iakōbōi kai tois adelphois)]
Dative case after apaggeilate (first aorist active imperative). Evidently “James and the brethren” were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord‘s brother, is now the leading presbyter or elder in Jerusalem though there were a number (Acts 11:30; Acts 21:18). Paul even terms him apostle (Galatians 1:19), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts 12:2) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts 15:13). To another place (eis heteron topon). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Acts 12:16 To another place [eis heteron topon)]
Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts 15:7) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Galatians 2:7; 1 Peter 1:1) and apparently was in Rome with John Mark when he wrote the First Epistle (1 Peter 5:13), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of 2 Corinthians 10:16 it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man‘s foundation (Romans 15:20). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter Acts 15). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1 Corinthians 9:5). [source]
Romans 3:11 Seeketh after [ἐκζητῶν]
Lit., seeketh out. See on 1 Peter 1:10. [source]
Romans 1:8 Is proclaimed [καταγγέλλεται]
The different compounds of the simple verb ἀγγέλλω toannounce, are interesting. The simple verb occurs only at John 20:18. Ἁναγγέλλειν is to report with the additional idea of bringing tidings up to or back to the person receiving them. So John 5:15. The impotent man brought back information to the Jews. Compare Mark 5:14. So Christ will send the Comforter, and He will bring back to the disciples tidings of things to come. John 16:13-15. See Acts 14:27; 2 Corinthians 7:7; 1 Peter 1:12. Ἁπαγγέλλειν is to announce with a reference to the source from ( ἀπό ) which the message comes So Matthew 2:8; Acts 12:14. Compare Luke 7:22; Luke 8:34, Acts 5:22. -DIVIDER-
-DIVIDER-
Καταγγέλλειν is to proclaim with authority, as commissioned to spread the tidings throughout, down among those that hear them, with the included idea of celebrating or commending. So here. Compare Acts 16:21; Acts 17:3. Thus in ἀναγγέλλειν therecipient of the news is contemplated; in ἀπαγγέλλειν thesource; in καταγγέλλειν the relation of the bearer and hearer of the message. The first is found mostly in John, Mark, and Acts; the second in the Synoptists and Acts; the third only. in the Acts and Paul. [source]

Romans 1:1 A servant [δοῦλος]
Lit., bond-servant or slave. Paul applies the term to himself, Galatians 1:10; Philemon 1:1; Titus 1:1; and frequently to express the relation of believers to Christ. The word involves the ideas of belonging to a master, and of service as a slave. The former is emphasized in Paul's use of the term, since Christian service, in his view, has no element of servility, but is the expression of love and of free choice. From this stand-point the idea of service coheres with those of freedom and of sonship. Compare 1 Corinthians 7:22; Galatians 4:7; Ephesians 6:6; Philemon 1:16. On the other hand, believers belong to Christ by purchase (1 Corinthians 6:20; 1 Peter 1:18; Ephesians 1:7), and own Him as absolute Master. It is a question whether the word contains any reference to official position. In favor of this it may be said that when employed in connection with the names of individuals, it is always applied to those who have some special work as teachers or ministers, and that most of such instances occur in the opening salutations of the apostolic letters. The meaning, in any case, must not be limited to the official sense. [source]
Romans 12:2 Be not fashioned [μη συνσχηματιζεστε]
Present passive imperative with μη — mē stop being fashioned or do not have the habit of being fashioned. Late Greek verb συσχηματιζω — suschēmatizō to conform to another‘s pattern (1 Corinthians 7:31; Philemon 2:7.). In N.T. only here and 1 Peter 1:14. [source]
Romans 8:9 But in the spirit [αλλα εν πνευματι]
Probably, “in the Holy Spirit.” It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. If so be that (ειπερ — eiper). “If as is the fact” (cf. Romans 3:30). The Spirit of Christ The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
Romans 8:9 The Spirit of Christ [πνευμα Χριστου]
The same as “the Spirit of God” just before. See also Philemon 1:19; 1 Peter 1:11. Incidental argument for the Deity of Christ and probably the meaning of 2 Corinthians 3:18 “the Spirit of the Lord.” Condition of first class, assumed as true. [source]
1 Corinthians 6:20 For ye were bought with a price [ηγοραστητε γαρ τιμης]
First aorist passive indicative of αγοραζω — agorazō old verb to buy in the marketplace With genitive of price. Paul does not here state the price as Peter does in 1 Peter 1:19 (the blood of Christ) and as Jesus does in Matthew 20:28 (his life a ransom). The Corinthians understood his meaning. [source]
2 Corinthians 6:3 Blamed [μωμηθῇ]
Only here and 2 Corinthians 8:20. The kindred μῶμος blemishis found 2 Peter 2:13, and in the Septuagint of bodily defects. Similarly the Septuagint ἄμωμος spotlesswithout bodily defect; and, in the moral sense, 1 Peter 1:19, applied to Christ. Compare Hebrews 9:14; Ephesians 5:27; Judges 1:24. [source]
2 Corinthians 3:3 An epistle of Christ ministered by us [ἐπιστολὴ Χριστοῦ διακονηθεῖσα ὑφ ' ἡμῶν]
An epistle written by Christ through our ministry; that is, you, as the converted subjects of our ministry, are an epistle of Christ. Others explain: an epistle of which Christ forms the contents, thus making the apostles the writers. For the expression ministered by us, compare 2 Corinthians 8:19, 2 Corinthians 8:20; 1 Peter 1:12. [source]
2 Corinthians 13:12 Kiss []
In 1 Peter 1:14, called the kiss of charity. The practice was maintained chiefly at the celebration of the Eucharist. In the “Apostolic Constitutions” it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas' kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax (peace ), which was given to the deacon with the words Peace to thee and to the Church. In the East it is continued in the Coptic and Russian Churches. [source]
2 Corinthians 1:12 We have had our conversation [ἀνεστράφημεν]
Rev., behaved ourselves. See on 1 Peter 1:15. [source]
Galatians 4:28 As Isaac was [κατὰ Ἱσαὰκ]
Lit. after the manner of Isaac. See Romans 9:7-9, and, for this use of κατὰ , 1 Peter 1:15; Ephesians 4:24; Colossians 3:10. [source]
Galatians 2:21 The grace of God [τὴν χάριν τοῦ θεοῦ]
Χάρις is, primarily, that which gives joy ( χαρά ). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6, 2 Corinthians 8:19; 1 Peter 1:10, 1 Peter 1:13. So here: the gracious gift of God in the offering of Christ. [source]
Galatians 1:6 Him that called [τοῦ καλέσαντος]
God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:15; 1 Thessalonians 2:12; 1 Peter 1:15; 1 Peter 2:9; 2 Peter 1:3. [source]
Galatians 1:13 Conversation [ἀναστροφήν]
Better, manner of life. See on 1 Peter 1:15. [source]
Galatians 1:13 My manner of life [την εμην αναστροπην]
Late word in this sense from Polybius on from αναστρεπομαι — anastrephomai In the older writers it meant literally “return” or “turning back.” See note on 1 Peter 1:15. It is absent in this sense in the papyri though the verb is common. [source]
Ephesians 2:3 Had our conversation [ἀνεστράφημεν]
See on the kindred noun conversation, 1 Peter 1:15. Rev., more simply, lived. [source]
Ephesians 2:2 Children of disobedience [υἱοῖς τῆς ἀπειθείας]
Compare Ephesians 5:6. A Hebraistic expression. Compare son of perdition, John 17:12; children of obedience, 1 Peter 1:14; children of cursing, 2 Peter 2:14. Rev., correctly, sons of disobedience: belonging to disobedience as sons to a parent. [source]
Ephesians 1:19 According to the working of His mighty power [κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ]
The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philemon 3:21, vile body, glorious body, for body of humiliation, body of glory: Romans 8:21, glorious liberty, for liberty of the glory: 2 Corinthians 4:4, glorious gospel, for gospel of the glory: Colossians 1:11, glorious power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; see on John 1:12. Strength ( κράτους ) is used only of God, and denotes relative and manifested power. Might ( ἰσχύος ) is indwelling strength. Working ( ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength ); the relative quality or measure of this power (might ); and the efficient exertion of the divine quality (working ). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might. [source]
Philippians 1:19 Of the Spirit of Jesus Christ []
Either the supply furnished by the Spirit, or the supply which is the Spirit. It is better to take it as including both. The exact phrase, Spirit of Jesus Christ, is found only here. Spirit of Christ occurs Romans 8:9; 1 Peter 1:11. The Holy Spirit is meant; called the Spirit of Jesus Christ, because through the Spirit Christ communicates Himself to His people. “The Spirit is the living principle and the organ of the proper presence of Christ and of His life in them” (Meyer). [source]
Philippians 3:20 Conversation [παλίτευμα]
Only here in the New Testament. Rev., citizenship, commonwealth in margin. The rendering conversation, in the sense of manner of life (see on 1 Peter 1:15), has no sufficient warrant; and that πολίτευμα commonwealthis used interchangeably with πολιτεία citizenshipis not beyond question. Commonwealth gives a good and consistent sense. The state of which we are citizens is in heaven. See on Phlippians 1:27. Compare Plato: “That city of which we are the founders, and which exists in idea only; for I do not believe that there is such an one anywhere on earth. In Heaven, I replied, there is laid up the pattern of it methinks, which he who desires may behold, and beholding may settle himself there” (“Republic,” 592). [source]
Philippians 2:12 Fear and trembling []
Compare 2 Corinthians 7:15; Ephesians 6:5. Not slavish terror, but wholesome, serious caution. “This fear is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition 'be not highminded but fear.' It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Savior. And these the child of God will feel and exercise the more he rises above the enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear, 'happy is the man that feareth alway'” (Wardlaw “On Proverbs,” xxviii., 14). Compare 1 Peter 1:17. [source]
Colossians 2:23 In any honor [ἐν τιμῇ τινὶ]
Rev., better, of any value. The real value of these ascetic practices contrasted with their popular estimation. Price or value is the original meaning of τιμή , and its use in this sense is frequent in classical Greek. So in the New Testament, as Matthew 27:9, “the price of Him who was priced ( τετιμημένου ).” In Paul, 1 Corinthians 6:20; 1 Corinthians 7:23. The idea of value appears in 1 Peter 1:19. “Ye were redeemed - with the precious ( τιμίῳ ) blood of Christ;” something of real and adequate value. So 1 Peter 2:4, of Christ as the living stone, precious ( ἔντιμον ), of recognized value. [source]
Colossians 1:22 Holy, unblamable, unreprovable [ἁγίους, ἀμώμους, ἀνεγκλήτους]
Holy, see on saints, Acts 26:10; see on Revelation 3:7. The fundamental idea of the word is separation unto God and from worldly defilement. Unblamable, Rev. much better, without blemish. Compare Ephesians 1:4; Ephesians 5:27; and see on 1 Peter 1:19, and see on blemishes, 2 Peter 2:13. Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8, and compare 1 Timothy 6:14. [source]
1 Thessalonians 5:8 Putting on [ἐνδυσάμενοι]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
2 Thessalonians 1:7 At the revelation of the Lord Jesus [εν τηι αποκαλυπσει του Κυριου Ιησου]
Here the Παρουσια — Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις — apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος — puros is genitive (like Isaiah 66:15) rather than πλογος — phlogos as here (Exodus 3:2). [source]
2 Thessalonians 1:7 Revelation [Un-veiling, αποκαλυπσις]
(Un-veiling, αποκαλυπσις — apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος — puros is genitive (like Isaiah 66:15) rather than πλογος — phlogos as here (Exodus 3:2). [source]
1 Timothy 6:14 Without spot [ἄσπιλον]
Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14. [source]
1 Timothy 4:10 We trust in [ἠλπίκαμεν ἐπὶ]
Better, have set our hope on. The verb with ἐπὶ in Pastorals, in Paul, Romans 15:12, a citation, and in 1 Peter 1:13. [source]
1 Timothy 4:12 Conversation [ἀναστροφῇ]
Comp. Galatians 1:13; Ephesians 4:22; James 3:13. A favorite word with Peter. See on 1 Peter 1:15. [source]
1 Timothy 3:15 Thou oughtest to behave thyself [δεῖ ἀναστρέφεσθαι]
The verb ἀναστρέφεσθαι only here in Pastorals. In Paul, 2 Corinthians 1:12; Ephesians 2:3. The reference is not to Timothy's conduct as the A.V. implies but rather to the instructions which he is to give to church members. Rend. how men ought to behave. See on conversation, 1 Peter 1:15. [source]
1 Timothy 3:1 He desireth [ἐπιθυμεῖ]
See on 1 Peter 1:12. [source]
2 Timothy 1:5 Having been reminded [υπομνησιν λαβων]
“Having received (second aorist active participle of λαμβανω — lambanō) a reminder” (old word from υπομιμνησκω — hupomimnēskō to remind, in N.T. only here and 1 Peter 1:13). For the idiom see note on Romans 7:8, Romans 7:11. A reminder by another while αναμνησις — anamnēsis remembrance (1 Corinthians 11:24.) is rather a recalling by oneself (Vincent). [source]
Titus 2:13 That blessed hope [τὴν μακαρίαν ἐλπίδα]
The phrase N.T.o Μακάριος blessedvery often in the Gospels. See on Matthew 5:3. In Pastorals, with the exception of this passage, always of God. In Paul, only of men, and so usually in the Gospels. Ἑλπίδα hopethe object of hope. Why the hope is called blessed, appears from 2 Timothy 4:8; Philemon 3:20, etc. Comp. Judges 1:21, and 1 Peter 1:13. [source]
Titus 2:14 Might redeem [λυτρώσηται]
Only here, Luke 24:21; 1 Peter 1:18. See on 1 Timothy 2:6. Neither λύτρον ransom, λύτρωσις redemption, nor λυτρωτής redeemer occur in Paul. He has the figure of purchase ( ἀγοράζεσθαι, ἐξαγοράζεσθαι ), 1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5. Comp. Revelation 5:9; Revelation 14:3, Revelation 14:4; 2 Peter 2:1. [source]
Titus 2:14 That he might redeem us [ινα λυτρωσηται]
Final clause, ινα — hina and the aorist middle subjunctive of λυτροω — lutroō old verb from λυτρον — lutron (ransom), in N.T. only here, Luke 24:21; 1 Peter 1:18. Purify to himself (καταρισηι εαυτωι — katharisēi heautōi). Final clause with first aorist active subjunctive of καταριζω — katharizō for which verb see note on Ephesians 5:26. Lawlessness See note on 2 Thessalonians 2:3. A people for his own possession (λαον περιουσιον — laon periousion). A late word (from περιειμι — perieimi to be over and above, in papyri as well as περιουσια — periousia), only in lxx and here, apparently made by the lxx, one‘s possession, and so God‘s chosen people. See note on 1 Peter 2:9 (λαος εις περιποιησιν — laos eis peripoiēsin). Zealous of good works “A zealot for good works.” Substantive for which see note on 1 Corinthians 14:12; Galatians 1:14. Objective genitive εργων — ergōn f0). [source]
Hebrews 13:7 The end of their conversation [τὴν ἔκβασιν τῆς ἀναστροφῆς]
Ἔκβασις only here and 1 Corinthians 10:13(note). It means outcome or issue. See Wisd. 8:8. In 1 Corinthians 10:13, way out. Comp. Wisd. 2:17. Ἁναστροφή is life in intercourse with men. See on 1 Peter 1:15. Conversation, in the older sense of that word, is a good rendering, as it is also a nearly literal rendering of the Greek word. The reference is to the end of their life; what kind of an end they made; possibly, but not necessarily, with an allusion to cases of martyrdom. What, now, was the subject of these teachers' faith which is commended to imitation? It is stated in the next verse. [source]
Hebrews 12:27 Signifieth [δηλοῖ]
From δῆλος manifestevident. To make manifest to the mind. Used of indications which lead the mind to conclusions about the origin or character of things. See Thucyd. i. 3; Aesch. Pers. 518. Comp. 1 Corinthians 3:13; Hebrews 9:8; 1 Peter 1:11. Appropriate to prophetic revelations. [source]
Hebrews 12:17 Sought it carefully [ἐκζητήσας]
See on 1 Peter 1:10. Comp. Hebrews 11:6. See also on questionings, 1 Timothy 1:4. [source]
Hebrews 13:4 Marriage is honorable in all [τίμιος ὁ γάμος ἐν πᾶσιν]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Hebrews 11:6 Of them that diligently seek him [τοῖς ἐκζητοῦσιν αὐτὸν]
Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8.He hides himself so wondrouslyAs though there were no God;He is least seen when all the powersOf ill are most abroad.Or he deserts us at the hourThe fight is almost lost,And seems to leave us to ourselvesJust when we need him most.It is not so, but so it looks;And we lose courage then;And doubts will come if God hath keptHis promises to men.”Faber. [source]
Hebrews 11:13 Confessed that they were strangers and pilgrims [ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοι]
They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. Genesis 23:4; Genesis 24:37; Genesis 28:4; Genesis 47:9; Psalm 39:12; Psalm 119:19, Psalm 119:54. For παρεπίδημοι sojournerssee on 1 Peter 1:1. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians: “They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign.” [source]
Hebrews 11:13 In faith [κατα πιστιν]
Here a break in the routine πιστει — pistei (by faith), “according to faith,” either for literary variety “or to suggest πιστις — pistis as the sphere and standard of their characters” (Moffatt). These all Those in Hebrews 11:9-12 (Abraham, Sarah, Isaac, Jacob). Not having the promises First aorist middle participle of κομιζω — komizō to obtain, as in Hebrews 10:36; Hebrews 11:39. And yet the author mentions Abraham (Hebrews 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have “better promises.” Greeted them First aorist middle participle of ασπαζομαι — aspazomai to salute (Matthew 5:47). Abraham rejoiced to see Christ‘s day in the dim distance (John 8:56). Strangers Foreigners. “To reside abroad carried with it a certain stigma” (Moffatt). But they “confessed” it (Genesis 23:4; Genesis 47:9). Pilgrims Late double compound (παρα επι δημος — para class="translit"> epi class="translit"> dēmos), a sojourner from another land, in N.T. only here and 1 Peter 1:1; 1 Peter 2:11. [source]
Hebrews 9:14 How much more [ποσωι μαλλον]
Instrumental case, “by how much more,” by the measure of the superiority of Christ‘s blood to that of goats and bulls and the ashes of a heifer. Through the eternal Spirit Not the Holy Spirit, but Christ‘s own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. Offered himself Second aorist active indicative of προσπερω — prospherō (used so often as in Hebrews 5:1, Hebrews 5:3; Hebrews 8:3). The voluntary character of Christ‘s death is again emphasized. Without blemish Old compound adjective (Colossians 1:22; 1 Peter 1:19) as the sacrifice had to be (Exodus 29:1; Leviticus 1:3, Leviticus 1:10). Shall cleanse from conscience Future active indicative of καταριζω — katharizō Some MSS. have ημων — hēmōn (our). The old Greek used καταιρω — kathairō not καταριζω — katharizō (in inscriptions for ceremonial cleansing, Deissmann, Bible Studies, pp. 216f.), for cleansing. From dead works As in Hebrews 6:1. “A pause might be made before εργων — ergōn from dead - (not bodies but) works.” [source]
Hebrews 9:26 Else must he often have suffered [επει εδει αυτον πολλακις πατειν]
A common elliptical use of επει — epei after which one must supply “if that were true” or “in that case,” a protasis of a condition of the second class assumed to be untrue. The conclusion with εδει — edei is without αν — an (verbs of necessity, obligation, etc.). See Robertson, Grammar, p. 963. The conclusion with αν — an occurs in Hebrews 10:2. See also 1 Corinthians 5:10. “Since, if that were true, it would be necessary for him to suffer often.” Since the foundation of the world See Hebrews 4:3 for this phrase. The one sacrifice of Christ is of absolute and final value (1 Peter 1:19.; Revelation 13:8). At the end Consummation or completion as in Matthew 13:39. which see. Hath he been manifested Perfect passive indicative of πανεροω — phaneroō permanent state. See “the primitive hymn or confession of faith” (Moffatt) in 1 Timothy 3:16 and also 1 Peter 1:20. Jesus came once for all (Hebrews 1:2). To put away sin See Hebrews 7:18 for the word ατετησις — athetēsis “The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions” (Vincent). [source]
James 4:2 Ye lust []
See on desire, 1 Peter 1:12; and Mark 4:19. [source]
James 1:27 Unspotted [ἄσπιλον]
See on 1 Peter 1:19. [source]
James 1:25 Whoso looketh [ὁ παρακύψας]
Rev., more strictly, he that looketh. See on 1 Peter 1:12. The verb is used of one who stoops sideways ( παρά ) to look attentively. The mirror is conceived as placed on a table or on the ground. Bengel quotes Wisdom of Sirach 14:23: “He that prieth in at her (Wisdom's) windows shall also hearken at her doors.” Coleridge remarks: “A more happy or forcible word could not have been chosen to express the nature and ultimate object of reflection, and to enforce the necessity of it, in order to discover the living fountain and spring-head of the evidence of the Christian faith in the believer himself, and at the same time to point out the seat and region where alone it is to be found” (“Aphorisms”). [source]
James 1:1 That are scattered abroad [ἐν τῇ διασπορᾷ]
Lit., in the dispersion; on which see on 1 Peter 1:1. Rev., which are of the dispersion. [source]
James 1:25 He that looketh into [ο παρακυπσας]
First aorist active articular participle of παρακυπτω — parakuptō old verb, to stoop and look into (John 20:5, John 20:11), to gaze carefully by the side of, to peer into or to peep into (1 Peter 1:12). Here the notion of beside (παρα — para) or of stooping (κυπτω — kuptō) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with James 1:24 seems to preclude that here. [source]
James 3:13 By his good life [εκ της καλης αναστροπης]
For this literary Koiné word from αναστρεπομαι — anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.In meekness of wisdom (εν πραυτητι σοπιας — en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
James 5:7 Precious [μακροτυμων επ αυτωι]
Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19. [source]
James 1:1 Servant [δουλος]
Bond-servant or slave as Paul (Romans 1:1; Philemon 1:1; Titus 1:1).Of the Lord Jesus Christ (κυριου Ιησου Χριστου — kuriou Iēsou Christou). Here on a par with God (τεου — theou) and calls himself not αδελπος — adelphos (brother) of Jesus, but δουλος — doulos The three terms here as in James 2:1 have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word κυριος — kurios is frequent in the lxx for Elohim and Jahweh as the Romans applied it to the emperor in their emperor worship. See 1 Corinthians 12:3 for Κυριος Ιησους — Kurios Iēsous and Philemon 2:11 for Κυριος Ιησους Χριστος — Kurios Iēsous Christos the twelve tribes (ταις δωδεκα πυλαις — tais dōdeka phulais). Dative case. The expression means “Israel in its fulness and completeness” (Hort), regarded as a unity (Acts 26:7) with no conception of any “lost” tribes.Which are of the Dispersion “Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 1:1 Which are of the Dispersion [ταις εν τηι διασποραι]
“Those in the Dispersion” (repeated article). The term appears in Deuteronomy 28:25 (lxx) and comes from διασπειρω — diaspeirō to scatter (sow) abroad. In its literal sense we have it in John 7:34, but here and in 1 Peter 1:1 Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (Koiné, lxx), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural Koiné but in the Hebraic tone.Greeting (χαιρειν — chairein). Absolute infinitive (present active of χαιρω — chairō) as in Acts 15:23 (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note χαιρειν λεγετε — chairein legete in 2 John 1:10, 2 John 1:11. [source]
James 3:13 Wise and understanding [σοπος και επιστημων]
Σοπος — Sophos is used for the practical teacher (James 3:1), επιστημων — epistēmōn (old word from επισταμαι — epistamai here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In Deuteronomy 1:13, Deuteronomy 1:15; Deuteronomy 4:6, the two terms are practically synonyms.Let him shew (δειχατω — deixatō). First aorist active imperative of δεικνυμι — deiknumi old verb to show. As about faith in James 2:18. Emphatic position of this verb.By his good life For this literary Koiné word from αναστρεπομαι — anastrephomai (walk, conduct) see Galatians 1:13. Actions speak louder than words even in the case of the professional wise man. Cf. 1 Peter 1:15.In meekness of wisdom (εν πραυτητι σοπιας — en prautēti sophias). As in James 1:21 of the listener, so here of the teacher. Cf. Matthew 5:5; Matthew 11:29 and Zechariah 9:9 of King Messiah quoted in Matthew 21:5. Startling combination. [source]
James 5:7 Until the coming of the Lord [ο γεωργος]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω — ho geōrgos). The worker in the ground (εκδεχεται — gēεκδεχομαι — ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
James 5:7 Waiteth for [τιμιον]
Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
1 Peter 4:7 Watch [νήψατε]
See on 1 Peter 1:13. The A. V. has followed the Vulgate, vigilate (watch )Rev. is better: be sober. [source]
1 Peter 5:13 Babylon []
Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the “Speaker's Commentary.” In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire: “In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Revelation 14:8; Revelation 18:2, Revelation 18:10); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary centre, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact, however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (1 Peter 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of the Apocalypse (and even there it is distinguished as 'Babylon, the great ')it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense.” [source]
1 Peter 3:2 Conversation []
See on 1 Peter 1:15. Rev., behavior. [source]
1 Peter 2:4 Precious [ἔντιμον]
At 1 Peter 1:19(precious blood) another word is used ( τίμιος )denoting essential preciousness. The word here indicates the preciousness as recognized or held in honor. [source]
1 Peter 2:23 Judgeth righteously []
Compare without respect of person, 1 Peter 1:17. [source]
1 Peter 2:12 Conversation []
Rev., behavior. See on 1 Peter 1:15. [source]
1 Peter 2:11 Strangers [παροίκους]
Rev., sojourners. Compare 1 Peter 1:17, “the time of your sojourning ( παροικίας )Which ( αἵτινες )The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category. [source]
1 Peter 1:5 Salvation []
Note the frequent occurrence of this word, 1 Peter 1:9, 1 Peter 1:10. [source]
1 Peter 1:3 Hope [ἐλπίδα]
Peter is fond of this word also (see 1 Peter 1:13, 1 Peter 1:21; 1 Peter 3:5, 1 Peter 3:15), which, in classical Greek, has the general signification of expectancy, relating to evil as well as to good. Thus Plato speaks of living in evil hope (“Republic,” i., 330); i.e., in the apprehension of evil; and Thucydides, of the hope of evils to come; i.e., the expectation or apprehension. In the New Testament the word always relates to a future good. [source]
1 Peter 1:18 Conversation []
Rev., manner of life. See on 1 Peter 1:15. [source]
1 Peter 1:17 Sojourning [παροικίας]
Compare sojourners, 1 Peter 1:1. [source]
1 Peter 1:13 Gird up [ἀναζωσάμενοι]
Lit., having girded up. Used here only. The metaphor is suggested by the girding up of the loose eastern robes preparatory to running or other exertion. Perhaps recalling the words of Christ, Luke 12:35. Christ's call is a call to active service. There is a fitness in the figure as addressed to sojourners and pilgrims (1 Peter 1:1; 1 Peter 2:11), who must be always ready to move. [source]
1 Peter 1:11 Of Christ [εἰς Χριστὸν]
Lit., unto Christ. So Rev., in margin. The sufferings destined for Christ, as in 1 Peter 1:10he speaks of the grace, εἰς ὑμᾶς , unto you; i.e., destined to come unto you. Peter was especially concerned to show that the sufferings of Christ were in fulfilment of prophecy, because it was a subject of dispute with the Jews whether the Christ was to suffer (Acts 3:18; Acts 26:22, Acts 26:23). [source]
1 Peter 1:2 According to [κατα]
Probably to be connected with εκλεκτοις — eklektois rather than with αποστολος — apostolos in spite of a rather loose arrangement of words and the absence of articles in 1 Peter 1:1, 1 Peter 1:2. [source]
1 Peter 1:2 Of God the Father [τεου πατρος]
Anarthous again and genitive case. See πατηρ — patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). [source]
1 Peter 1:7 That might be found [ινα ευρετηι]
Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:2 The foreknowledge [προγνωσιν]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω — proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος — theou patros). Anarthous again and genitive case. See πατηρ — patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit Clearly the Holy Spirit, though anarthrous like τεου πατρος — theou patros Late word from αγιαζω — hagiazō to render holy Obedience (from υπακουω — hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω — rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 12:24 (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 14:24). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου — prognōsis theouπλητυντειη — hagiasmos pneumatosπλητυνω — haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς — plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη — plēthunō old verb (from ελεος — plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος — charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
1 Peter 1:7 At the revelation of Jesus Christ [εν αποκαλυπσει Ιησου Χριστου]
So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:11 Searching [εραυνωντες]
Present active participle of εραυναω — eraunaō late form for older ερευναω — ereunaō (both in the papyri), uncompounded verb (John 7:52), the compound occurring in 1 Peter 1:10 above. [source]
1 Peter 1:11 The sufferings of Christ [τα εις Χριστον πατηματα]
“The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
1 Peter 1:12 By the Holy Ghost [αποσταλεντι]
Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 Sent forth from heaven [αποστελλω]
Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11). [source]
1 Peter 1:7 Being more precious [πολυτιμοτερον]
No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7 That perisheth [του απολλυμενου]
Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:11 What time or what manner of time [εις τινα η ποιον καιρον]
Proper sense of ποιος — poios (qualitative interrogative) kept here as in 1 Corinthians 15:35, Romans 3:27, though it is losing its distinctive sense from τις — tis (Acts 23:34). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled.The Spirit of Christ which was in them (το εν αυτοις πνευμα Χριστου — to en autois pneuma Christou). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans 8:9), who spoke to the prophets as he would speak to the apostles (John 16:14).Did point unto Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
1 Peter 1:11 Did point unto [εδηλου]
Imperfect active of δηλοω — dēloō to make plain, “did keep on pointing to,” though they did not clearly perceive the time.When it testified beforehand (προμαρτυρομενον — promarturomenon). Present middle participle of προμαρτυρομαι — promarturomai a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because πνευμα — pneuma is neuter, but this grammatical gender should not be retained as “it” in English, but should be rendered “he” (and so as to Acts 8:15). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament.The sufferings of Christ “The sufferings for (destined for) Christ” like the use of εις — eis in 1 Peter 1:10 “The after these things (sufferings) glories.” The plural of δοχα — doxa is rare, but occurs in Exodus 15:11; Hosea 9:11. The glories of Christ followed the sufferings as in 1 Peter 4:13; 1 Peter 5:1, 1 Peter 5:6. [source]
1 Peter 1:15 Be ye yourselves also holy [και αυτοι αγιοι γενητητε]
First aorist (ingressive) passive imperative of γινομαι — ginomai to become with allusion (και — kai also) to κατα — kata (God as our example), “Do ye also become holy.” For αναστροπη — anastrophē (manner of life) see 1 Peter 1:18; 1 Peter 2:12; 3:1-16; James 3:13; 2 Peter 2:7. Peter uses αναστροπη — anastrophē eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio (converto), but not our modern “conversation” (talk, not walk). [source]
1 Peter 1:17 Pass [αναστρεπω]
Second aorist passive imperative of τον χρονον — anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων — ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος — paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε — en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
1 Peter 1:17 Of your sojourning [παροικεω]
A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος — paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε — en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
1 Peter 1:12 It was revealed [απεκαλυπτη]
First aorist passive indicative of αποκαλυπτω — apokaluptō old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research.Did they minister (διηκονουν — diēkonoun). Imperfect active of διακονεω — diakoneō old verb, to minister, “were they ministering.”Have been announced Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:12 Have been announced [ανηγγελη]
Second aorist passive indicative of δια των — anaggellō̄ ̄to report, to bring back tidings (John 4:25).Through them (δια — dia tōn). Intermediate agent (των ευαγγελισαμενων — dia), “the gospelizers” (ευαγγελιζω — tōn euaggelisamenōn articular first aorist middle participle of πνευματι αγιωι — euaggelizō to preach the gospel).By the Holy Ghost Instrumental case of the personal agent, “by the Holy Spirit” (without article).Sent forth from heaven (αποστελλω — apostalenti). Second aorist passive participle of πνευματι αγιωι — apostellō in instrumental case agreeing with επιτυμουσιν — pneumati hagiōi (the Spirit of Christ of 1 Peter 1:11).Desire Eagerly desire (present active indicative of παρακυπσαι — epithumeō to long for).To look into (παρακυπτω — parakupsai). First aorist active infinitive of parakuptō old compound to peer into as in Luke 24:12; John 20:5, John 20:11; James 1:25, which see. For the interest of angels in the Incarnation see Luke 2:13. [source]
1 Peter 1:17 As Father [πατερα]
Predicate accusative in apposition with τονκρινοντα — ton- απροσωπολημπτως — krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω — prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια — prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω — prosōpolēmpsia) from κατα το εκαστου εργον — prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα — kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε — krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον — anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων — ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος — paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε — en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
1 Peter 1:19 But with precious blood [αλλα τιμιωι αιματι]
Instrumental case of αιμα — haima after ελυτρωτητε — elutrōthēte (repeated from 1 Peter 1:18). Peter here applies the old adjective τιμιος — timios (from τιμη — timē of Christ in 1 Peter 2:7) to Christ as in 1 Peter 1:7 πολυτιμοτερον — polutimoteron to testing of faith. The blood of anyone is “precious” (costly), far above gold or silver, but that of Jesus immeasurably more so. [source]
1 Peter 1:22 In your obedience [εν τηι υπακοηι]
With repetition of the idea in 1 Peter 1:2, 1 Peter 1:14 (children of obedience).To the truth (της αλετειας — tēs aletheias). Objective genitive with which compare John 17:17, John 17:19 about sanctification in the truth and 2 Thessalonians 2:12 about believing the truth. There is cleansing power in the truth of God in Christ.Unfeigned Late and rare double compound, here alone in Peter, but see James 3:17; 2 Corinthians 6:6, etc. No other kind of πιλαδελπια — philadelphia (brotherly love) is worth having (1 Thessalonians 4:9; Hebrews 13:1; 2 Peter 1:7).From the heart fervently (εκ καρδιας εκτενως — ek kardias ektenōs). Late adverb (in inscriptions, Polybius, lxx). The adjective εκτενης — ektenēs is more common (1 Peter 4:8). [source]
1 Peter 1:24 For [διοτι]
As in 1 Peter 1:16 First aorist (gnomic, timeless) passive indicative of χηραινω — xērainō (see James 1:11).Falleth Second aorist (gnomic, timeless) active indicative of εκπιπτω — ekpiptō (see James 1:11). sa120 [source]
1 Peter 2:11 As sojourners and pilgrims [ως παροικους και παρεπιδημους]
This combination from the lxx (Gen 33:4; Psalm 39:13). See note on 1 Peter 1:1 for παρεπιδημος — parepidēmos and see note on 1 Peter 1:17 for παροικια — paroikia and see note on Ephesians 2:19 for παροικος — paroikos (only there and here in N.T., Christians whose fatherland is heaven). [source]
1 Peter 2:12 Seemly [καλην]
Predicate adjective with αναστροπην — anastrophēn for which see note on 1 Peter 1:15 and see note on 1 Peter 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians. [source]
1 Peter 2:21 That ye should follow his steps [ινα επακολουτησητε τοις ιχνεσιν αυτου]
Purpose clause with ινα — hina and first aorist active subjunctive of επακολουτεω — epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος — Ichnos is old word (from ικω — hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
1 Peter 1:23 Not of corruptible seed [ουκ εκ σπορας πταρτης]
Ablative with εκ — ek as the source, for πταρτος — phthartos see 1 Peter 1:18, and σπορας — sporās (from σπειρω — speirō to sow), old word (sowing, seed) here only in N.T., though σπορος — sporos in Mark 4:26., etc. For “incorruptible” See James 1:18 for “by the word of truth,” 1 Peter 1:25 here, and Peter‘s use of λογος — logos in Acts 10:36. It is the gospel message.Which liveth and abideth These present active participles (from ζαω — zaō and μενω — menō) can be taken with τεου — theou (God) or with λογου — logou (word). In 1 Peter 1:25 μενει — menei is used with ρημα — rēma (word). Still in Daniel 6:26 both μενων — menōn and ζων — zōn are used with τεος — theos Either construction makes sense here. [source]
1 Peter 2:5 Are built up a spiritual house [οικοδομειστε οικος πνευματικος]
Present passive indicative second person plural of οικοδομεω — oikodomeō the very verb used by Jesus to Peter in Matthew 16:18 This “spiritual house” includes believers in the five Roman provinces of 1 Peter 1:1 and shows clearly how Peter understood the metaphor of Christ in Matthew 16:18 to be not a local church, but the church general (the kingdom of Christ).To be a holy priesthood (εις ιερατευμα αγιον — eis hierateuma hagion). Late word (from ιερατευω — hierateuō to serve as priest, Luke 1:8 alone in N.T.), in lxx (Exodus 19:6), in N.T. only here and 1 Peter 2:9, either the office of priest (Hort) or an order or body of priests. At any rate, Peter has the same idea of Revelation 1:6 (ιερεις — hiereis priests) that all believers are priests (Hebrews 4:16) and can approach God directly.To offer up First aorist active infinitive (of purpose here) of αναπερω — anapherō the usual word for offering sacrifices (Hebrews 7:27). Only these are “spiritual” Late (Plutarch) double compound verbal adjective (ευ προσ δεχομαι — euprosdechomai) as in 2 Corinthians 6:2. [source]
1 Peter 2:21 Because [οτι]
The fact that Christ suffered Present active participle of the late Ionic verb υπολιμπανω — hupolimpanō (in the papyri) for the common υπολειπω — hupoleipō to leave behind (under), here only in N.T. υπογραμμος — Hupogrammos is also a late and rare word (from υπογραπω — hupographō to write under), a writing-copy for one to imitate, in 2 Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child‘s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραπη — hupographē and υπογραπω — hupographō in the sense of copying a letter.That ye should follow his steps Purpose clause with ινα — hina and first aorist active subjunctive of επακολουτεω — epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος — Ichnos is old word (from ικω — hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
1 Peter 2:22 Who did no sin [ος αμαρτιαν ουκ εποιησεν]
Quotation from Isaiah 53:9. He has already expressed the sinlessness of Christ in 1 Peter 1:19. The next clause is a combination of Isaiah 53:9; Zephaniah 3:13. For “guile” (δολος — dolos) see 1 Peter 2:1. [source]
1 Peter 2:24 Bare our sins [ανηνεγκεν τας αμαρτιας ημων]
Second aorist active indicative of αναπερω — anapherō common verb of bringing sacrifice to the altar. Combination here of Isaiah 53:12; Deuteronomy 21:23. Jesus is the perfect sin offering (Hebrews 9:28). For Christ‘s body Not tree here as in Luke 23:31, originally just wood (1 Corinthians 3:12), then something made of wood, as a gibbet or cross. So used by Peter for the Cross in Acts 5:30; Acts 10:39; and by Paul in Galatians 3:13 (quoting Deuteronomy 21:23).Having died unto sins Second aorist middle participle of απογινομαι — apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν — hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα — hina and the first aorist active subjunctive of ζαω — zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι — iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς — mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
1 Peter 2:24 By whose stripes ye were healed [ου τωι μωλωπι ιατητε]
From Isaiah 53:5. First aorist passive indicative of ιαομαι — iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς — mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
1 Peter 4:5 To him that is ready to judge [τωι ετοιμως κρινοντι]
Dative, “to the one readily judging,” correct text, not ετοιμως εχοντι κριναι — hetoimōs echonti krinai “to the one ready to judge,” which “softens the rugged original” (Hart). That is Christ apparently (1 Peter 1:13; 2 Corinthians 5:10), but the Father in 1 Peter 1:17.The quick and the dead (ζωντας και νεκρους — zōntas kai nekrous). “Living and dead.” Those living at the time and those already dead (1 Thessalonians 4:15). [source]
1 Peter 4:7 Be ye therefore of sound mind [σωπρονησατε ουν]
In view of the coming of Christ. First aorist (ingressive) active imperative of σωπρονεω — sōphroneō First aorist (ingressive of νηπω — nēphō (see 1 Peter 1:13) and plural προσευχας — proseuchas (prayers). Cf. Ephesians 6:18. [source]
1 Peter 4:7 Be sober unto prayer [νηπσατε εις προσευχας]
First aorist (ingressive of νηπω — nēphō (see 1 Peter 1:13) and plural προσευχας — proseuchas (prayers). Cf. Ephesians 6:18. [source]
1 Peter 5:1 Who am a fellow-elder [ο συνπρεσβυτερος]
Earliest use of this compound in an inscription of b.c. 120 for fellow-elders (alderman) in a town, here only in N.T., in eccles. writers. For the word πρεσβυτερος — presbuteros in the technical sense of officers in a Christian church (like elder in the local synagogues of the Jews) see Acts 11:30; Acts 20:17. It is noteworthy that here Peter the Apostle (1 Peter 1:1) calls himself an elder along with (συν — sun) the other “elders.” [source]
1 Peter 2:24 Having died unto sins [ταις αμαρτιαις απογενομενοι]
Second aorist middle participle of απογινομαι — apoginomai old compound to get away from, with dative (as here) to die to anything, here only in N.T.That we might live unto righteousness (ινα τηι δικαιοσυνηι ζησωμεν — hina tēi dikaiosunēi zēsōmen). Purpose clause with ινα — hina and the first aorist active subjunctive of ζαω — zaō with the dative (cf. Romans 6:20). Peter‘s idea here is like that of Paul in Rom 6:1-23, especially Romans 6:2 and Romans 6:10.).By whose stripes ye were healed From Isaiah 53:5. First aorist passive indicative of ιαομαι — iaomai common verb to heal (James 5:16) and the instrumental case of μωλωπς — mōlōps rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. 1 Peter 1:18. Writing to slaves who may have received such stripes, Peter‘s word is effective. [source]
1 Peter 3:18 For sins [περι αμαρτιων]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι — Peri (around, concerning) with αμαρτιας — hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας — huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων — peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων — huper hamartiōn (Hebrews 5:1).Once (απαχ — hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε — pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 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 προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen 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 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 5:8 Be watchful [γρηγορησατε]
First aorist active imperative of γρηγορεω — grēgoreō late present imperative from perfect εγρηγορα — egrēgora (to be awake) from εγειρω — egeirō (to arouse), as in Matthew 24:42. For νηπσατε — nēpsate see 1 Peter 1:13; 1 Peter 4:7. [source]
2 Peter 3:1 Mind [διάνοιαν]
Compare 1 Peter 1:13; and see on Mark 12:30. [source]
2 Peter 3:11 Conversation [ἀναστροφαῖς]
See on 1 Peter 1:15. Rev., living. [source]
2 Peter 1:4 Precious [τίμια]
The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times: 1 Peter 1:7, of tried faith; 1 Peter 1:19, of the blood of Christ; and here, of God's promises. [source]
2 Peter 1:16 Coming [παρουσίαν]
Or presence. Compare 2 Peter 3:4. Another word, ἀποκάλυψις , revelation, is used in 1 Peter 1:7, 1 Peter 1:13; 1 Peter 4:13, to describe the appearing of Christ. [source]
2 Peter 1:14 Hath shewed [ἐδήλωσεν]
But the tense is the aorist, pointing back to a definite act at a past time (John 21:18). Hence, shewed me, or, as Rev., signified. Compare 1 Peter 1:11did signify. [source]
2 Peter 1:12 Ye know [εἰδότας]
Lit., knowing. Compare 1 Peter 1:18. [source]
2 Peter 1:1 Like precious [ἰσότιμον]
Only here in New Testament. The word should be written like precious. Compare precious in 1 Peter 1:7, 1 Peter 1:19; 1 Peter 2:4, 1 Peter 2:6, 1 Peter 2:7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges. [source]
2 Peter 1:1 Simon Peter []
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]
2 Peter 1:4 He hath granted [δεδωρηται]
Perfect middle indicative of δωρεω — dōreō for which see 2 Peter 1:3.His precious and exceeding great promises (τα τιμια και μεγιστα επαγγελματα — ta timia kai megista epaggelmata). Επαγγελμα — Epaggelma is an old word (from επαγγελλω — epaggellō) in place of the common επαγγελια — epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος — Timios (precious, from τιμη — timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα — Megista is the elative superlative used along with a positive adjective (τιμια — timia).That ye may become Purpose clause with ινα — hina and second aorist middle subjunctive of γινομαι — ginomai these The promises.Partakers (κοινωνοι — koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον — to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες — apophugontes). Second aorist active participle of αποπευγω — apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας — phthorās old word from πτειρω — phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
2 Peter 1:4 His precious and exceeding great promises [τα τιμια και μεγιστα επαγγελματα]
Επαγγελμα — Epaggelma is an old word (from επαγγελλω — epaggellō) in place of the common επαγγελια — epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος — Timios (precious, from τιμη — timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα — Megista is the elative superlative used along with a positive adjective (τιμια — timia). [source]
2 Peter 1:9 The cleansing [του καταρισμου]
See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι — palai). Of the language as in Hebrews 1:1. [source]
2 Peter 1:13 Tabernacle [σκηνωματι]
Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη — skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος — skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him. [source]
2 Peter 1:9 Seeing only what is near [μυωπαζων]
Present active participle of μυωπαζω — muōpazō a rare verb from μυωπς — muōps (in Aristotle for a near-sighted man) and that from μυεω τους ωπας — mueō tous ōpas (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω — muōpazō is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 Thus understood the word here limits τυπλος — tuphlos as a short-sighted man screwing up his eyes because of the light.Having forgotten (λητην λαβων — lēthēn labōn). “Having received forgetfulness.” Second aorist active participle of λαμβανω — lambanō and accusative λητην — lēthēn old word, from λητομαι — lēthomai to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase υπομνησιν λαβων — hupomnēsin labōn (having received remembrance).The cleansing See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι — palai). Of the language as in Hebrews 1:1. [source]
2 Peter 1:13 So long as [επ οσον]
For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι — skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη — skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος — skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω — diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω — hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
2 Peter 1:14 Cometh swiftly [ταχινη εστιν]
Late adjective (Theocritus, lxx, inscription), in N.T. only here and 2 Peter 2:1. It is not clear whether ταχινος — tachinos means soon or speedy as in Isaiah 59:7 and like ταχυς — tachus in James 1:19, or sudden, like ταχυς — tachus in Plato (Republ. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both.Signified unto me (εδηλωσεν μοι — edēlōsen moi). First aorist active indicative of δηλοω — dēloō old verb (from δελος — delos), as in 1 Peter 1:11. Peter refers to the incident told in John 21:18., which he knew by personal experience before John wrote it down. [source]
2 Peter 1:14 Signified unto me [εδηλωσεν μοι]
First aorist active indicative of δηλοω — dēloō old verb (from δελος — delos), as in 1 Peter 1:11. Peter refers to the incident told in John 21:18., which he knew by personal experience before John wrote it down. [source]
2 Peter 1:17 For he received [λαβων γαρ]
Second aorist active participle nominative singular of λαμβανω — lambanō “he having received,” but there is no finite verb, anacoluthon, changing in 2 Peter 1:19 (after parenthesis in 2 Peter 1:18) to εχομεν βεβαιοτερον — echomen bebaioteron rather than εβεβαιωσεν — ebebaiōsen there came such a voice to him Genitive absolute with first aorist passive participle feminine singular of περω — pherō (cf. 1 Peter 1:13), repeated ενεχτεισαν — enechtheisan in 2 Peter 1:18. Πωνη — Phōnē (voice) is used also of Pentecost (Acts 2:6). Τοιοσδε — Toiosde (classical demonstrative) occurs here alone in the N.T. [source]
2 Peter 1:19 The word of prophecy [τον προπητικον λογον]
“The prophetic word.” Cf. 1 Peter 1:10, a reference to all the Messianic prophecies. [source]
2 Peter 2:1 False prophets also [και πσευδοπροπηται]
In contrast with the true prophets just pictured in 2 Peter 1:20. Late compound in lxx and Philo, common in N.T. (Matthew 7:15). Allusion to the O.T. times like Balaam and others (Jeremiah 6:13; Jeremiah 28:9; Ezekiel 13:9).False teachers (πσευδοδιδασκαλοι — pseudodidaskaloi). Late and rare compound (πσευδησ διδασκαλος — pseudēsεσονται — didaskalos) here alone in N.T. Peter pictures them as in the future here (εισιν — esontai shall be) and again as already present (επλανητησαν — eisin are, 2 Peter 2:17), or in the past (παρεισαχουσιν — eplanēthēsan they went astray, 2 Peter 2:15).Shall privily bring in Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 That bought them [αγοραζω]
First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:14 Unsteadfast [αστηρικτους]
Late verbal adjective (alpha privative and στηριζω — stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην — gegumnasmenēn). Perfect passive predicate participle with εχοντες — echontes from γυμναζω — gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα — kataras tekna). Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
2 Peter 2:1 Shall privily bring in [παρεισαγω]
Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Denying [αρνεομαι]
Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:13 As the hire of wrong-doing [μιστον αδικιας]
The Elephantine papyrus has the passive of αδικεω — adikeō in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in 2 Peter. The picture proceeds now with participles like ηγουμενοι — hēgoumenoi (counting).Pleasure (ηδονην — hēdonēn). See James 4:1, James 4:3.To revel in the daytime “The in the daytime revel” (old word τρυπη — truphē from τρυπτω — thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι — spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
2 Peter 2:13 To revel in the daytime [την εν ημεραι τρυπην]
“The in the daytime revel” (old word τρυπη — truphē from τρυπτω — thruptō to enervate, in N.T. only here and Luke 7:25).Spots (σπιλοι — spiloi). Old word for disfiguring spot, in N.T. only here and Ephesians 5:27.Blemishes Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
2 Peter 2:14 In covetousness [πλεονεχιας]
Genitive case after the participle.Children of cursing (καταρας τεκνα — kataras tekna). Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
2 Peter 2:14 Children of cursing [καταρας τεκνα]
Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
2 Peter 3:1 I stir up [διεγειρω]
Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.Mind (διανοιαν — dianoian). Understanding (Plato) as in 1 Peter 1:13.Sincere Old adjective of doubtful etymology (supposed to be ειλη — heilē sunlight, and κρινω — krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
2 Peter 3:1 Mind [διανοιαν]
Understanding (Plato) as in 1 Peter 1:13. [source]
2 Peter 3:11 What manner of persons [ποταπους]
Late qualitative interrogative pronoun for the older ποδαπος — podapos as in Matthew 8:27, accusative case with δει υπαρχειν — dei huparchein agreeing with υμας — humās (you). See 2 Peter 1:8 for υπαρχω — huparchō all holy living and godliness “In holy behaviours and pieties” (Alford). Plural of neither word elsewhere in N.T., but a practical plural in πασα αναστροπη — pāsa anastrophē in 1 Peter 1:15. [source]
2 Peter 3:14 Give diligence [σπουδασατε]
As in 2 Peter 1:10.That ye may be found (ευρετηναι — heurethēnai). First aorist passive infinitive (cf. ευρετησεται — heurethēsetai in 2 Peter 3:10). For this use of ευρισκω — heuriskō about the end see 2 Corinthians 5:3; Philemon 3:9; 1 Peter 1:7.Without spot and blameless Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
2 Peter 2:13 Blemishes [μωμοι]
Old word for blot (kin to μυω — muō), only here in N.T. See 1 Peter 1:19 for αμωμος και ασπιλος — amōmos kai aspilos Present active participle of εντρυπαω — entruphaō old compound for living in luxury, only here in N.T.In their love-feasts (εν ταις αγαπαις — en tais agapais). So B Sah, but Aleph A C K L P read απαταις — apatais (in their deceivings). If αγαπαις — agapais is genuine as it is in Judges 1:12, they are the only N.T. examples of this use of αγαπη — agapē they feast with you (συνευωχουμενοι — suneuōchoumenoi). Present passive participle of late and rare verb συνευωχεω — suneuōcheō (συν — sun together, and ευωχεω — euōcheō to feed abundantly) to entertain with. Clement of Alex. (Paed. ii. I. 6) applies ευωχια — euōchia to the αγαπη — agapē f0). [source]
2 Peter 2:14 That cannot cease [ακαταπαστους]
Reading of A B in place of ακαταπαυστους — akatapaustous (alpha privative and verbal of καταπαυω — katapauō to cease). “Unable to stop.” This a late verbal, only here in N.T. It is probable that ακαταπαστους — akatapastous is merely a misspelling of ακαταπαυστους — akatapaustous sin Ablative case as in 1 Peter 4:1 Insatiable lust.Enticing (δελεαζοντες — deleazontes). Present active participle of δελεαζω — deleazō to catch by bait as in 2 Peter 2:18; James 1:14.Unsteadfast Late verbal adjective (alpha privative and στηριζω — stērizō), in Longinus and Vettius Valens, here alone in N.T.Exercised (γεγυμνασμενην — gegumnasmenēn). Perfect passive predicate participle with εχοντες — echontes from γυμναζω — gumnazō precisely as in Hebrews 5:14. Rhetorical metaphor from the gymnasium.In covetousness Genitive case after the participle.Children of cursing (καταρας τεκνα — kataras tekna). Hebraism like τεκνα υπακοης — tekna hupakoēs in 1 Peter 1:14 = accursed (καταρατοι — kataratoi). [source]
2 Peter 3:1 This is now the second epistle that I write unto you [ταυτην ηδη δευτεραν υμιν γραπω επιστολην]
Literally, “This already a second epistle I am writing to you.” For ηδη — ēdē see John 21:24. It is the predicate use of δευτεραν επιστολην — deuteran epistolēn in apposition with ταυτην — tautēn not “this second epistle.” Reference apparently to 1 Peter.And in both of them (εν αις — en hais). “In which epistles.”I stir up Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.Mind (διανοιαν — dianoian). Understanding (Plato) as in 1 Peter 1:13.Sincere Old adjective of doubtful etymology (supposed to be ειλη — heilē sunlight, and κρινω — krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
2 Peter 3:14 Without spot and blameless [ασπιλοι και αμωμητοι]
Predicate nominative after ευρετηναι — heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι — spiloi kai mōmoi and 1 Peter 1:19 for αμωμος — amōmos (so Judges 1:24) και ασπιλος — kai aspilos (so James 1:27). Αμωμητος — Amōmētos (old verbal of μωμαομαι — mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
1 John 4:18 There is no fear in love [φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ]
Lit., fear is not. It has no existence. The fear is that spoken of in 1 Peter 1:17; Hebrews 12:28; godly fear; filial reverence; not slavish fear, as Romans 8:15. In love, lit., the love, that perfected love of which John has been speaking. [source]
1 John 1:5 We have heard of Him [ἀκηκόαμεν ἀπ ' αὐτοῦ]
A form of expression not found elsewhere in John, who commonly uses παρ ' αὐτοῦ . See on John 6:46. The phrase here points to the ultimate and not necessarily the immediate source of the message. Not only John, but others in earlier times had heard this message. Compare 1 Peter 1:10, 1 Peter 1:11. Ἁπό points to the source παρά to the giver. Thus, John 5:41, “ I receive not honor from ( παρά ) men.” They are not the bestowers of honor upon me.” John 5:44, “How can ye believe which receive honor from ( παρά ) one another;” the honor which men have to give, “and seek not the honor that cometh from ( παρά ) God;” the honor which God alone bestows. On the other hand, 1 John 3:22, “Whatsoever we ask we receive from ( ἀπό ) Him,” the ultimate source of our gifts. So Matthew 17:25: “Of ( ἀπό ) whom do the kings of the earth take custom - of ( ἀπό ) their own children or of ( ἀπό ) strangers?” What is the legitimate and ultimate source of revenue in states? [source]
1 John 5:20 An understanding [διανοιαν]
Here alone in John‘s writings, but in Paul (Ephesians 4:18) and Peter (1 Peter 1:13). John does not use γνωσις — gnōsis (knowledge) and νους — nous (mind) only in Revelation 13:18; Revelation 17:9.That we know (ινα γινωσκομεν — hina ginōskomen). Result clause with ινα — hina and the present active indicative, as is common with ινα — hina and the future indicative (John 7:3). It is possible that here ο — o was pronounced ω — ō as a subjunctive, but many old MSS. have ινα γινωσκουσιν — hina ginōskousin (plainly indicative) in John 17:3, and in many other places in the N.T. the present indicative with ινα — hina occurs as a variant reading as in John 5:20.Him that is true That is, God. Cf. 1 John 1:8.In him that is true (εν τωι αλητινωι — en tōi alēthinōi). In God in contrast with the world “in the evil one” (1 John 5:19). See John 17:3.Even in his Son Jesus Christ The αυτου — autou refers clearly to εν τωι αλητινωι — en tōi alēthinōi (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are “in the True One” by being “in his Son Jesus Christ.”This (ουτος — houtos). Grammatically ουτος — houtos may refer to Jesus Christ or to “the True One.” It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John 5:26) and he gives it to us through Christ. [source]
2 John 1:10 Bring [φέρει]
For the use of the verb see John 18:29; Acts 25:18; 2 Peter 2:11; 2 Peter 1:17, 2 Peter 1:18; 1 Peter 1:13. [source]
Jude 1:1 To them that are called [τοισκλητοις]
But this translation (treating τοις — klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις — tois and Κλητοις — klētois εν τεωι πατρι ηγαπημενοις — Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1. [source]
Jude 1:14 Enoch the seventh from Adam [εβδομος απο Αδαμ ενωχ]
The genealogical order occurs in Gen 5:4-20, with Enoch as seventh. He is so termed in Enoch 60:8; 93:3.Prophesied (επροπητευσεν — eprophēteusen). First aorist active indicative of προπητευω — prophēteuō If the word is given its ordinary meaning as in 1 Peter 1:10, then Jude terms the Book of Enoch an inspired book. The words quoted are “a combination of passages from Enoch” (Bigg), chiefly from Enoch 1:9.With ten thousand of his holy ones “With (εν — en of accompaniment, Luke 14:31) his holy ten thousands” (μυριας — murias regular word, feminine gender, for ten thousand, Acts 19:19, there an unlimited number like our myriads, Luke 12:1). [source]
Jude 1:14 Prophesied [επροπητευσεν]
First aorist active indicative of προπητευω — prophēteuō If the word is given its ordinary meaning as in 1 Peter 1:10, then Jude terms the Book of Enoch an inspired book. The words quoted are “a combination of passages from Enoch” (Bigg), chiefly from Enoch 1:9. [source]
Jude 1:23 And on some have mercy with fear [ους δε ελεατε εν ποβωι]
In fear “of the contagion of sin while we are rescuing them” (Vincent). For this idea see 1 Peter 1:17; 1 Peter 3:15; 2 Corinthians 7:1; Philemon 2:12.Spotted (εσπιλωμενον — espilōmenon). Perfect passive participle of σπιλοω — spiloō late and common verb (from σπιλος — spilos spot, 2 Peter 2:13), in N.T. only here and James 3:6. [source]
Jude 1:1 Brother of James [αδελπος Ιακωβου]
Thus Jude identifies himself. But not the “Judas of James” (Luke 6:16; Acts 1:13).To them that are called (τοισκλητοις — tois- κλητοις — klētois). But this translation (treating τοις — klētois as a substantive like Romans 1:6; 1 Corinthians 1:24) is by no means certain as two participles come in between κλητοις — tois and Κλητοις — klētois εν τεωι πατρι ηγαπημενοις — Klētois may be in the predicate position (being called), not attributive. But see 1 Peter 1:1.Beloved in God the Father Perfect passive participle of εν — agapaō but no precise parallel to this use of αγαπαω — en with Ιησου Χριστωι τετηρημενοις — agapaō for Jesus Christ Perfect passive participle again with dative, unless it is the instrumental, “kept by Jesus Christ,” a quite possible interpretation. [source]
Revelation 3:18 Gold [χρυσίον]
Often of gold money or ornaments. So 1 Peter 1:18; Acts 3:6; 1 Peter 3:3. Also of native gold and gold which has been smelted and wrought (Hebrews 9:4). There may very properly be a reference to the extensive money transactions of Laodicea. [source]
Revelation 2:23 Searcheth [ἐρευνῶν]
See John 5:39; John 7:52; Romans 8:27. Compare Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12; 1 Peter 1:11. Denoting a careful search, a following up or tracking. See Genesis 31:35; 1 Kings 20:6; Proverbs 20:27; 1 Corinthians 2:10. [source]
Revelation 14:5 Guile [δόλος]
Read ψεῦδος lieWithout fault ( ἄμωμοι )Rev., blemish. See on 1 Peter 1:19. [source]
Revelation 14:5 Read ψεῦδος lie Without fault [ἄμωμοι]
Rev., blemish. See on 1 Peter 1:19. [source]
Revelation 13:8 From the foundation of the world []
These words may be construed with slain or with written. In favor of the latter is Revelation 18:8; of the former, 1 Peter 1:19, 1 Peter 1:20. Alford, pertinently as I think, urges the position of the words in favor of the connection with slain, and says that had it not been for the apparent difficulty of the sense thus conveyed, no one would have thought of going so far back as to hath been written for a connection. Render, as Rev., the lamb that hath been slain from the foundation of the world. Καταβολή foundationis literally a throwing or laying down, from καταβάλλω tothrow down; hence a laying down of a foundation. [source]
Revelation 1:5 Washed [λούσαντι]
Read λύσαντι loosedTrench remarks on the variation of readings as having grown out of a play on the words λουτρόν , a bathing, and λύτρον aransom, both of which express the central benefits which redound to us through the sacrifice and death of Christ. He refers to this play upon words as involved in the etymology of the name Apollo as given by Plato; viz., the washer ( ὁ ἀπολούων ) and the absolver ( ὁ ἀπολύων ) from all impurities. Either reading falls in with a beautiful circle of imagery. If washed, compare Psalm 51:2; Isaiah 1:16, Isaiah 1:18; Ezekiel 36:25; Acts 22:16; Ephesians 5:26; Titus 3:5. If loosed, compare Matthew 20:28; 1 Timothy 2:6; 1 Peter 1:18; Hebrews 9:12; Galatians 3:13; Galatians 4:5; Revelation 5:9; Revelation 14:3, Revelation 14:4. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

Revelation 10:7 The mystery of God [το μυστηριον του τεου]
This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν — hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω — euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
Revelation 10:7 According to the good tidings which he declared [ως ευηγγελισεν]
“As he gospelized to,” first aorist active indicative of ευαγγελιζω — euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
Revelation 14:5 Without blemish [αμωμοι]
Alpha privative and μωμος — mōmos (blemish, spot). As Christ the Paschal Lamb is (1 Peter 1:19; Hebrews 9:14), so the followers of the Lamb are to be in the end (Philemon 2:15). [source]
Revelation 5:6 A Lamb [αρνιον]
Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters. [source]
Revelation 5:9 For thou wast slain [οτι εσπαγης]
Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.). [source]
Revelation 10:7 Then [και]
So in apodosis often (Revelation 14:10).Is finished (ετελεστη — etelesthē). First aorist passive indicative of τελεω — teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.The mystery of God This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν — hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω — euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
Revelation 20:13 Death and Hades [ο τανατος και ο αιδης]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος — hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]
Revelation 5:6 In the midst [εν μεσωι]
See Revelation 4:6 for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by “came” in Revelation 5:7, but nearness to the throne is implied by Revelation 14:1; Acts 7:56; Hebrews 10:11).A Lamb (αρνιον — arnion). Elsewhere in the N.T. ο αμνος — ho amnos is used of Christ (John 1:29, John 1:36; Acts 8:32; 1 Peter 1:19 like Isaiah 53:7), but in the Apocalypse το αρνιον — to arnion occurs for the Crucified Christ 29 times in twelve chapters.Standing Second perfect active (intransitive of ιστημι — histēmi) neuter accusative singular (grammatical gender like αρνιον — arnion), though some MSS. read εστηκως — hestēkōs (natural gender masculine and nominative in spite of ειδον — eidon construction according to sense).As though it had been slain (ως εσπαγμενον — hōs esphagmenon). Perfect passive predicate participle of σπαζω — sphazō old word, in N.T. only in Revelation 5:6, Revelation 5:9, Revelation 5:12; Revelation 6:4, Revelation 6:9; Revelation 13:3; Revelation 18:24; 1 John 3:12. ως — Hōs (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews 9:12.; Hebrews 10:11).Having Construction according to sense again with masculine nominative participle instead of εχοντα — echonta (masculine accusative singular) or εχον — echon (neuter accusative singular). Seven horns Fulness of power (the All-powerful one) is symbolized by seven.Seven eyes (οπταλμους επτα — ophthalmous hepta). Like Zechariah 3:9; Zechariah 4:10 and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in Revelation 1:4 the seven Spirits are clearly the Holy Spirit of God (Revelation 3:1), and blaze like torches (Revelation 4:5), like the eyes of Christ (Revelation 1:14). The Holy Spirit is both Spirit of God and of Christ (Romans 8:9).Sent forth Perfect passive predicate participle of αποστελλω — apostellō masculine plural (agreeing with οι — hoi and οπταλμους — ophthalmous in gender), but some MSS. have απεσταλμενα — apestalmena agreeing with the nearer πνευματα — pneumata f0). [source]
Revelation 5:9 A new song [ωιδην καινην]
Cognate accusative for οιδε — oide Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.).Unto God Dative case of advantage as also in Revelation 5:10.With thy blood (εν τωι αιματι σου — en tōi haimati sou). Instrumental use of εν — en as in Revelation 1:5. The blood of Christ as the price of our redemption runs all through the Apocalypse. This is the reason why Christ is worthy to “take the book and open its seals.” That is, he is worthy to receive adoration and worship (Revelation 4:11) as the Father does.Men of every No αντρωπους — anthrōpous (men) or τινας — tinas (some) before εκ — ek in the Greek. See a like ellipsis in Revelation 11:9 with a like grouping of words for all mankind, representatives of all races and nations (Revelation 7:9; Revelation 13:7; Revelation 14:6). [source]
Revelation 7:11 Round about [κυκλωι]
Preposition (in a circle) with genitive as in Revelation 4:6; Revelation 5:11. The angels here rejoice in the salvation of men (Luke 15:7, Luke 15:10; 1 Peter 1:12).Upon their faces (επι τα προσωπα αυτων — epi ta prosōpa autōn). In reverential worship of God as in Revelation 11:16. For this worship (fell and worshipped) see also Revelation 4:10; Revelation 5:14; Revelation 11:16; Revelation 19:4, Revelation 19:10; Revelation 22:8. The dative τωι τεωι — tōi theōi (God) with προσκυνεω — proskuneō (to worship) is the usual construction for that meaning. When it means merely to do homage the accusative case is usual in this book (Charles). But in the Fourth Gospel the reverse order is true as to the cases with προσκυνεω — proskuneō (Abbott, Joh. Vocab. pp. 138-142). [source]

What do the individual words in 1 Peter 1:1 mean?

Peter an apostle of Jesus Christ To [the] elect sojourners of [the] Dispersion of Pontus Galatia Cappadocia Asia and Bithynia
Πέτρος ἀπόστολος Ἰησοῦ Χριστοῦ Ἐκλεκτοῖς παρεπιδήμοις Διασπορᾶς Πόντου Γαλατίας Καππαδοκίας Ἀσίας καὶ Βιθυνίας

Πέτρος  Peter 
Parse: Noun, Nominative Masculine Singular
Root: Πέτρος  
Sense: one of the twelve disciples of Jesus.
ἀπόστολος  an  apostle 
Parse: Noun, Nominative Masculine Singular
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἐκλεκτοῖς  To  [the]  elect 
Parse: Adjective, Dative Masculine Plural
Root: ἐκλεκτός  
Sense: picked out, chosen.
παρεπιδήμοις  sojourners 
Parse: Adjective, Dative Masculine Plural
Root: παρεπίδημος  
Sense: one who comes from a foreign country into a city or land to reside there by the side of the natives.
Διασπορᾶς  of  [the]  Dispersion 
Parse: Noun, Genitive Feminine Singular
Root: διασπορά  
Sense: a scattering, dispersion.
Πόντου  of  Pontus 
Parse: Noun, Genitive Masculine Singular
Root: Πόντος  
Sense: a region of eastern Asia Minor, bounded by the Euxine Sea, Armenia, Cappadocia, Galatia, Paphlagonia.
Γαλατίας  Galatia 
Parse: Noun, Genitive Feminine Singular
Root: Γαλατία 
Sense: the Roman province of Galatia my be roughly described as the central region of the peninsula of Asia Minor, bounded on the north by Bithynia and Paphlagonia; on the east by Pontus; on the south by Cappadocia and Lycaonia; on the west by Phrygia.
Καππαδοκίας  Cappadocia 
Parse: Noun, Genitive Feminine Singular
Root: Καππαδοκία  
Sense: a region in Asia Minor, bounded under the Roman empire on the north by Pontus, on the east by Armenia Minor, on the south by Cilicia and Commagene, on the west by Lycaonia and Galatia.
Ἀσίας  Asia 
Parse: Noun, Genitive Feminine Singular
Root: Ἀσία  
Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today.
Βιθυνίας  Bithynia 
Parse: Noun, Genitive Feminine Singular
Root: Βιθυνία  
Sense: a Roman province in Asia Minor, bounded by the Euxine Sea, the Propontis, Mysia, Phrygia, Galatia, Paphlagonia.