KJV: That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the appearing of Jesus Christ:
YLT: that the proof of your faith -- much more precious than of gold that is perishing, and through fire being approved -- may be found to praise, and honour, and glory, in the revelation of Jesus Christ,
Darby: that the proving of your faith, much more precious than of gold which perishes, though it be proved by fire, be found to praise and glory and honour in the revelation of Jesus Christ:
ASV: that the proof of your faith, being more precious than gold that perisheth though it is proved by fire, may be found unto praise and glory and honor at the revelation of Jesus Christ:
| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| δοκίμιον | proven genuineness |
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Parse: Noun, Nominative Neuter Singular Root: δοκίμιον Sense: the proving. |
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| ὑμῶν | of your |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστεως | faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| πολυτιμότερον | more precious |
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Parse: Adjective, Nominative Neuter Singular, Comparative Root: πολύτιμος Sense: very valuable, of great price. |
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| χρυσίου | than gold |
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Parse: Noun, Genitive Neuter Singular Root: χρυσίον Sense: gold, both that which lies imbedded in the earth and is dug out of it. |
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| τοῦ | - |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀπολλυμένου | perishing |
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Parse: Verb, Present Participle Middle, Genitive Neuter Singular Root: ἀπόλλυμι Sense: to destroy. |
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| πυρὸς | fire |
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Parse: Noun, Genitive Neuter Singular Root: πῦρ Sense: fire. |
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| δὲ | though |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| δοκιμαζομένου | being refined |
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Parse: Verb, Present Participle Middle or Passive, Genitive Neuter Singular Root: δοκιμάζω Sense: to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals. |
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| εὑρεθῇ | may be discovered |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: εὑρίσκω Sense: to come upon, hit upon, to meet with. |
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| εἰς | to result in |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἔπαινον | praise |
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Parse: Noun, Accusative Masculine Singular Root: ἔπαινος Sense: approbation, commendation, praise. |
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| δόξαν | glory |
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Parse: Noun, Accusative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| τιμὴν | honor |
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Parse: Noun, Accusative Feminine Singular Root: τιμή Sense: a valuing by which the price is fixed. |
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| ἀποκαλύψει | [the] revelation |
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Parse: Noun, Dative Feminine Singular Root: ἀποκάλυψις Sense: a laying bear, making naked. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for 1 Peter 1:7
The identical phrase in James 1:3 and probably derived from there by Peter. See note on James 1:3 for discussion of το δοκιμιον to dokimion (the test or touchstone of faith). [source]
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]
Ablative case after the comparative adjective. [source]
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]
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. [source]
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]
Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17. [source]
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]
Only here and James 1:3. Rev., proof. The word means a test. As the means of proof, however, is not only the touchstone itself, but the trace of the metal left upon it, the sense here is the result of the contact of faith with trial, and hence the verification of faith. The expression is equivalent to your approved faith. Compare Romans 2:7, Romans 2:10. [source]
Omit the of, and read than gold. The comparison is between the approved faith and the gold; not between the faith and the proof of the gold. [source]
Kindred with δοκίμιον , proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing metals, and means, generally, to approve or sanction upon test. It is radically akin to δέχεσθαι , to receive, and hence implies a proof with a view to determine whether a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from πειράζειν , to try or tempt (see on πειρασμοῖς , 1 Peter 1:6), in that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence and energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of temptation in the ordinary sense. Hence Satan is called ὁ πειράζων , the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench observes that “ δοκιμάζειν could not be used of Satan, since he never proves that he may approve, nor tests that he may accept.” [source]
In accord with the preceding expressions, and indicating discovery as the result of scrutiny. [source]
Such is the order of the best texts, and so Rev. Glory and honor often occur together in the New Testament, as Romans 2:7, Romans 2:10; 1 Timothy 1:17. Only here with praise. Compare spirit of glory, 1 Peter 4:14. [source]
Reverse Greek Commentary Search for 1 Peter 1:7
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
See on disallowed, 1 Peter 2:4; and tried, 1 Peter 1:7. [source]
See on trial and tried, 1 Peter 1:7. It means here test or prove. You can test and prove the weather by your signs; but you cannot apply the proof which lies in the signs of the times. Rev., interpret, gives the idea. Wyc., prove. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Rev., approveth. See on 1 Peter 1:7. “Christian practice ought to be out of the sphere of morbid introspection.” [source]
Lit., not standing the test. See on is tried, James 1:12; and see on trial, 1 Peter 1:7. There is a play upon the words. As they did not approve, God gave them up unto a mind disapproved. This form of play upon words of similar sound is perhaps the most frequent of Paul's rhetorical figures, often consisting in the change of preposition in a compound, or in the addition of a preposition to the simple verb. Thus περιτομή circumcision κατατομή concision Philemon 3:2, Philemon 3:3. “Our epistle known ( γινωσκομένη ) and read ( ἀναγινωσκομένη ).” Compare Romans 2:1; 1 Corinthians 11:29-31; Romans 12:3. The word reprobate is from re-probare, to reject on a second trial, hence, to condemn. [source]
See on Romans 5:4. Your tried quality. See on 1 Peter 1:7. Compare Philemon 2:22. [source]
In Class. of assaying metals Comp. lxx, Proverbs 8:10; Proverbs 17:3; 1Corinthians href="/desk/?q=1co+3:13&sr=1">1 Corinthians 3:13; 1 Peter 1:7. It is the classical verb for testing money; see Plato, Tim. 65 C. Δοκιμάζειν and πυροῦσθαι toburn or try by fire occur together, Jeremiah 9:7; Psalm 11:6; Psalm 65:10. Generally, to prove or examine, as 1 Corinthians 11:28; 1 Thessalonians 5:21. To accept that which is approved, 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4. [source]
Connect with walk. Walk, proving by your walk. Proving, see on 1 Peter 1:7. [source]
Sanction on test. See on 1 Peter 1:7. [source]
Lit., of the glory. The Gentiles, in receiving the manifestation of Christ, did not realize all its glory. The full glory of the inheritance was a hope, to be realized when Christ should appear “the second time unto salvation” (Hebrews 9:28). Compare 1 Timothy 1:1. Glory refers to the glory of the mystery; hence the glory, but with more emphasis upon the idea of the same glory consummated at Christ's coming - the glory which shall be revealed. See Romans 8:18; 2 Corinthians 4:17; 1 Peter 1:7 [source]
A general exhortation, not confined to prophesyings; but Paul elsewhere insists that a test be applied to phenomena which claim to be supernatural. See on discerning of spirits, 1 Corinthians 12:10; see on 1 Corinthians 14:29, and comp. 2 Thessalonians 2:2, and 1 John 4:1-3. For δοκιμάζετε prove, see on 1 Peter 1:7. In lxx, Proverbs 27:21; Psalm 11:6, δοκίμιον is a crucible or furnace. [source]
More correctly, approved. See on 1 Peter 1:7. We came and spoke to you as tested men. [source]
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]
(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]
Common in Paul; only here in Pastorals. See on 1 Peter 1:7. Not implying a formal examination, but a reference to the general judgment of the Christian community as to whether they fulfil the conditions detailed in 1 Timothy 3:8. Comp. 1 Timothy 5:22; 2 Timothy 2:2. [source]
Παραστῆσαι , better, present. In Pastorals only here and 2 Timothy 4:17. Often in Acts and Paul. See on Acts 1:3; see on Romans 16:2; see on Ephesians 5:27. Δόκιμον approvedonly here in Pastorals, five times by Paul. See on James 1:12. See on δοκιμή approvedness Romans 5:4; and see on δοκιμάζειν toapprove on test, 1 Peter 1:7. [source]
Rev., proof; but the American Revisers insist on proving, and rightly. See on 1 Peter 1:7. [source]
Lit.,having become appro ved. See on trial, 1 Peter 1:7. The meaning is not, as the A. V. suggests, when his trial is finished, but when he has been approved by trial. Rev., rightly, when he hath been approved. [source]
Now known (Deissmann, Bible Studies, pp. 259ff.) from the papyri examples of δοκιμιος dokimios as an adjective in the same sense (good gold, standard gold) as δοκιμος dokimos proved or tested (James 1:12). The use of το δοκιμιον to dokimion (neuter article with neuter single adjective) here and in 1 Peter 1:7, clearly means “the genuine element in your faith,” not “crucible” nor “proving.” Your faith like gold stands the test of fire and is approved as standard. James here, as in James 1:6; James 2:1; James 5:15, regards faith Present (durative) middle indicative of the compound verb with the perfective sense of κατα kata as in Philemon 2:12, which see.Patience Old and common word for remaining under (υπομενω hupomenō), “staying power” (Ropes), as in Colossians 1:11. [source]
Rev., rejected. See on the simple verb, 1 Peter 1:7. The word indicates rejection after trial. [source]
First aorist middle participle of αναζωννυμι anazōnnumi late and rare verb (Judges 18:16; Proverbs 31:17), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey.The loins (τας οσπυας tas osphuas). Old word for the part of the body where the girdle (ζωνη zōnē) was worn. Metaphor here as in Luke 12:35; Ephesians 6:14.Mind Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε teleios (perfect), connected with ελπιζω elpisate (set your hope, first aorist active imperative of νηποντες elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω tēn pheromenēn). Present passive articular participle of αποκαλυπσει pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε teleios (perfect), connected with ελπιζω elpisate (set your hope, first aorist active imperative of νηποντες elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω tēn pheromenēn). Present passive articular participle of αποκαλυπσει pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
Adverb, old word (here alone in N.T.), from adjective ελπισατε teleios (perfect), connected with ελπιζω elpisate (set your hope, first aorist active imperative of νηποντες elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω tēn pheromenēn). Present passive articular participle of αποκαλυπσει pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
Present passive articular participle of αποκαλυπσει pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
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]
No predicate, probably εστιν estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Ezekiel 9:1-11). The construction is unusual with του αρχασται tou arxasthai (genitive articular aorist middle infinitive of αρχω archō), not exactly purpose or result, and almost in apposition (epexegetic), but note του ελτειν tou elthein used as subject in Luke 17:1. The persecution on hand (1 Peter 1:7) was a foretaste of more to come. By “house of God” he can mean the same as the “spiritual house” of 1 Peter 2:5 or a local church. Biggs even takes it to refer to the family. [source]
Instrumental case, “by the among you burning,” metaphorical sense of old word (since Aristotle), from πυροω puroō to burn See 1 Peter 1:7 for the metaphor. See Revelation 18:9, Revelation 18:18 only other N.T. examples. It occurs in Proverbs 27:21 for the smelting of gold and silver and so in Psalm 56:10 (lxx 65:10): “Thou didst smelt us as silver is smelted” Present middle participle of γινομαι ginomai (already coming) with dative case υμιν humin prove you (προς πειρασμον pros peirasmon). “For testing.”As though a strange thing happened unto you Genitive absolute with ως hōs giving the alleged reason, and υμιν humin dative case with συμβαινοντος sumbainontos (present active participle of συμβαινω sumbainō to go together, to happen (Mark 10:32), agreeing with χενου xenou (strange, Hebrews 13:9). [source]
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]
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]
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]
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]
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]
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]
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. [source]
Better, as Rev., prove. See on 1 Peter 1:7; see on Luke 12:55. Compare the phrase discerning of spirits, 1 Corinthians 12:10. [source]
Lit., “of the trial” See on Matthew 6:13; see on 1 Peter 1:7. Rev., trial. [source]
Rev., didst try. See on tried, 1 Peter 1:7; and compare 1 John 4:1; 1 Corinthians 12:10. [source]
Tempted. See on 1 Peter 1:7. [source]
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]
Late and rare word outside of N.T. (once in Plutarch and so in the vernacular Koiné), only once in the Gospels (Luke 2:32), but in lxx and common in the Epistles (2 Thessalonians 1:7), though only here in this book besides the title, from αποκαλυπτω apokaluptō old verb, to uncover, to unveil. In the Epistles αποκαλυπσις apokalupsis is used for insight into truth (Ephesians 1:17) or for the revelation of God or Christ at the second coming of Christ (2 Thessalonians 1:7; 1 Peter 1:7). It is interesting to compare αποκαλυπσις apokalupsis with επιπανεια epiphaneia (2 Thessalonians 2:8) and πανερωσις phanerōsis (1 Corinthians 12:7). The precise meaning here turns on the genitive following. [source]
First aorist active infinitive of αγοραζω agorazō (from αγορα agora market-place), rich as they think themselves to be.From me (παρ εμου par' emou). From my side, emphatic.Refined by fire Perfect passive participle of πυροω puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις hina ploutēsēis). Purpose clause with ινα hina and the ingressive first aorist active of πλουτεω plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα hina and second aorist middle (direct) subjunctive of περιβαλλω periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι mē phanerōthēi). Continued purpose clause with negative μη mē and first aorist passive subjunctive of πανεροω phaneroō (γυμνοτητος gumnotētos). Late and rare word from γυμνος gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα kollura (coarse bread of cylindrical shape), object of αγορασαι agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι egchrisai). First aorist active infinitive (epexegetic) of εγχριω egchriō late compound (εν χριω enινα βλεπηις chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]
Perfect passive participle of πυροω puroō (as in Revelation 1:15) and the metaphor carried on by εκ πυρος ek puros “fired by fire.” Purity by removing dross (Psalm 66:10) like 1 Peter 1:7.That thou mayest become rich (ινα πλουτησηις hina ploutēsēis). Purpose clause with ινα hina and the ingressive first aorist active of πλουτεω plouteō spiritual riches.That thou mayest clothe thyself Purpose clause with ινα hina and second aorist middle (direct) subjunctive of περιβαλλω periballō to fling round one as in Revelation 3:5.Be not made manifest (μη πανερωτηι mē phanerōthēi). Continued purpose clause with negative μη mē and first aorist passive subjunctive of πανεροω phaneroō (γυμνοτητος gumnotētos). Late and rare word from γυμνος gumnos naked, in N.T. only here, 2 Corinthians 11:27; Romans 8:35. Cf. Revelation 16:15; Revelation 20:13; 2 Corinthians 5:2.Eye-salve Diminutive of κολλυρα kollura (coarse bread of cylindrical shape), object of αγορασαι agorasai name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin collyrium (used for eye-salve by Horace and Juvenal).To anoint (εγχρισαι egchrisai). First aorist active infinitive (epexegetic) of εγχριω egchriō late compound (εν χριω enινα βλεπηις chriō Strabo, Epictetus), to rub in, here only in N.T.That thou mayest see Another purpose clause with hina and the present active subjunctive (keep on seeing). [source]