KJV: Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.
YLT: Wherefore, also, it is contained in the Writing: 'Lo, I lay in Zion a chief corner-stone, choice, precious, and he who is believing on him may not be put to shame;'
Darby: Because it is contained in the scripture: Behold, I lay in Zion a corner stone, elect, precious: and he that believes on him shall not be put to shame.
ASV: Because it is contained in scripture, Behold, I lay in Zion a chief corner stone, elect, precious: And he that believeth on him shall not be put to shame.
| περιέχει | it is contained |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: περιέχω Sense: to surround, encompass. |
|
| γραφῇ | Scripture |
|
Parse: Noun, Dative Feminine Singular Root: γραφή Sense: a writing, thing written. |
|
| Ἰδοὺ | Behold |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Singular Root: ἰδού Sense: behold, see, lo. |
|
| τίθημι | I lay |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: τίθημι Sense: to set, put, place. |
|
| Σιὼν | Zion |
|
Parse: Noun, Dative Feminine Singular Root: Σιών Sense: the hill on which the higher and more ancient part of Jerusalem was built. |
|
| λίθον | a stone |
|
Parse: Noun, Accusative Masculine Singular Root: λίθος Sense: a stone. |
|
| ἐκλεκτὸν | a chosen |
|
Parse: Adjective, Accusative Masculine Singular Root: ἐκλεκτός Sense: picked out, chosen. |
|
| ἀκρογωνιαῖον | cornerstone |
|
Parse: Adjective, Accusative Masculine Singular Root: ἀκρογωνιαῖος Sense: placed at an extreme corner, the corner foundation stone. |
|
| ἔντιμον | precious |
|
Parse: Adjective, Accusative Masculine Singular Root: ἔντιμος Sense: held in honour, prized, precious. |
|
| ὁ | the [one] |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| πιστεύων | believing |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
|
| οὐ | no |
|
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
|
| καταισχυνθῇ | shall be put to shame |
|
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: καταισχύνω Sense: to dishonour, disgrace. |
|
Greek Commentary for 1 Peter 2:6
Present active (here intransitive, to contain, only N.T. example) of περιεχω periechō old verb, to surround, transitive in Luke 5:9 to seize (only other N.T. example). The formula with περιεχει periechei is in Josephus (Ant. XI. 7). This Scripture Paul in Ephesians 2:20 uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it “the primary foundation stone at the structure” (W. W. Lloyd). [source]
That is, “on it” (this corner stone, that is, Christ).Shall not be put to shame (ου μη καταισχυντηι ou mē kataischunthēi). Strong negatives ου μη ou mē with first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Romans 5:5). [source]
Strong negatives ου μη ou mē with first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Romans 5:5). [source]
From περί , round about, and ἔχω , to hold. Hence, to contain or comprehend. So Luke 5:9,he was astonished ( θάμβος αὐτὸν περιέσχεν )lit., astonishment held him, encompassed. Also, Acts 23:25, “He wrote a letter after this manner ( περιέχουσαν τὸν τύπον τοῦτον )lit., containing this form. The verb here is impersonal. The kindred word περιοχή occurs only in Acts 8:32, rendered place; i.e., the passage of scripture: either the contents of the passage or the section of the book circumscribed or marked off. [source]
See Romans 9:33. [source]
The best texts reject the article. Γραφή means a passage of scripture. See on Mark 12:10. Hence Rev., in scripture; margin, in a scripture. [source]
See on 1 Peter 2:4. [source]
Reverse Greek Commentary Search for 1 Peter 2:6
Lit., amazement encompassed him. See on 1 Peter 2:6. [source]
Strictly, the contents of the passage. See on Mark 12:10; and 1 Peter 2:6. [source]
The experts, the architects, had rejected Jesus for their building (Psalm 118:22) as Jesus himself had pointed out (Matthew 21:42; Luke 21:17). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, Isaiah 28:16) as Jesus showed, as Peter here declares and repeats later (1 Peter 2:6.). [source]
See the verb περιεχει periechei so used in 1 Peter 2:6. The word is used either of the section as in Codex A before the beginning of Mark or the contents of a passage. He was here reading one particular passage (Isaiah 53:7.). The quotation is from the lxx which has some variations from the Hebrew. [source]
Mostly in Paul; elsewhere only in Luke 13:17; 1 Peter 2:6; 1 Peter 3:16. Rev., putteth not to shame, thus giving better the strong sense of the word, to disgrace or dishonor. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
Only here and 1 Peter 2:6. [source]
Repetition of επι epi with the locative case. See note on 1 Corinthians 3:11 for this word. Of the apostles and prophets (τον αποστολων και προπητων ton apostolōn kai prophētōn). Genitive of apposition with τεμελιωι themeliōi consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2 Peter 3:2). Paul repeats this language in Ephesians 3:5. Christ Jesus himself being the chief corner stone Genitive absolute. The compound ακρογωνιαιος akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας eis kephalēn gōnias “The ακρογωνιαιος akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
Genitive absolute. The compound ακρογωνιαιος akrogōniaios occurs only in the lxx (first in Isa 28:16) and in the N.T. (here, 1 Peter 2:6). Λιτος Lithos (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew 21:42), εις κεπαλην γωνιας eis kephalēn gōnias “The ακρογωνιαιος akrogōniaios here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout” (W. W. Lloyd). [source]
This verb, so frequent in Paul, occurs six times in the pastorals. In two instances, 1 Timothy 1:11; Titus 1:3, it is passive, in the sense of to be intrusted with. Here in the Pauline sense of believing on Christ. In 1 Timothy 3:16, passive, of Christ believed on in the world. In 2 Timothy 1:12, of God the Father, in whom the writer confides to keep the trust committed to him. In Titus 3:8, of belief in God. With ἐπὶ uponand the dative, Romans 9:33; Romans 10:11; 1 Peter 2:6(all citations), and Romans 4:18; Luke 24:25. [source]
There are two matters of doubt in this clause. One is the absence of the article η hē before γραπη graphē whether that makes it mean “every scripture” or “all scripture” as of necessity if present. Unfortunately, there are examples both ways with both πας pās and γραπη graphē Twice we find γραπη graphē in the singular without the article and yet definite (1 Peter 2:6; 2 Peter 1:20). We have πας Ισραηλ pās Israēl (Romans 11:26) for all Israel (Robertson, Grammar, p. 772). So far as the grammatical usage goes, one can render here either “all scripture” or “every scripture.” There is no copula (εστιν estin) in the Greek and so one has to insert it either before the και kai or after it. If before, as is more natural, then the meaning is: “All scripture (or every scripture) is inspired of God and profitable.” In this form there is a definite assertion of inspiration. That can be true also of the second way, making “inspired of God” descriptive of “every scripture,” and putting εστιν estin (is) after και kai “All scripture (or every scripture), inspired of God, is also profitable.” [source]
Πέσῃ fallis to be taken absolutely; not, fall into the same example. Υ̓πόδειγμα examplemostly in Hebrews. Rejected as unclassical by the Attic rhetoricians. Originally a sign which suggests something: a partial suggestion as distinct from a complete expression. See Hebrews 8:5; Hebrews 9:23. Thus Christ's washing of the disciples' feet (John 13:15) was a typical suggestion of the whole field and duty of ministry. See on 1 Peter 2:6. It is not easy to give the exact force of ἐν inStrictly speaking, the “example of disobedience” is conceived as that in which the falling takes place. The fall is viewed in the sphere of example. Comp. 1Corinthians href="/desk/?q=1co+2:7&sr=1">1 Corinthians 2:7. Rend. that no man fall in the same example of disobedience: the same as that in which they fell. [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε en hōi katalaleisthe). Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [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]
Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]
Foundation stones, old adjective (from τεμα thema from τιτημι tithēmi), here as in 1 Corinthians 3:11.; 2 Timothy 2:19, with λιτους lithous (stones understood), though often neuter substantive to τεμελιον themelion (Luke 6:48.; Acts 16:26). See Isaiah 28:16; Hebrews 11:10. Twelve because of the twelve apostles as foundation stones (Ephesians 2:20).On them (επ αυτων ep' autōn). On the twelve foundation stones.Names of the twelve apostles of the Lamb Jesus had spoken of twelve thrones for the apostles (Matthew 19:28); names of all twelve are here written, not just that of Peter, as some would argue from Matthew 16:18. As a matter of fact, Christ is the corner stone or ακρογωνιαιον akrogōniaion (1 Peter 2:6; 1 Corinthians 3:10; Ephesians 2:20), though rejected by the Sanhedrin (Matthew 21:42.). One may wonder if the name of Judas is on that stone or that of Matthias. [source]