KJV: Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.
YLT: who sometime disbelieved, when once the long-suffering of God did wait, in days of Noah -- an ark being preparing -- in which few, that is, eight souls, were saved through water;
Darby: heretofore disobedient, when the longsuffering of God waited in the days of Noah while the ark was preparing, into which few, that is, eight souls, were saved through water:
ASV: that aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water:
ἀπειθήσασίν | having disobeyed |
Parse: Verb, Aorist Participle Active, Dative Masculine Plural Root: ἀπειθέω Sense: not to allow one’s self to be persuaded. |
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ποτε | at one time |
Parse: Particle Root: ποτέ Sense: once i. |
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ἀπεξεδέχετο | was waiting |
Parse: Verb, Imperfect Indicative Middle or Passive, 3rd Person Singular Root: ἀπεκδέχομαι Sense: assiduously and patiently waiting for. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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μακροθυμία | longsuffering |
Parse: Noun, Nominative Feminine Singular Root: μακροθυμία Sense: patience, endurance, constancy, steadfastness, perseverance. |
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ἡμέραις | [the] days |
Parse: Noun, Dative Feminine Plural Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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Νῶε | of Noah |
Parse: Noun, Genitive Masculine Singular Root: Νῶε Sense: the tenth in descent from Adam, second father of the human race. |
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κατασκευαζομένης | being prepared |
Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular Root: κατασκευάζω Sense: to furnish, equip, prepare, make ready. |
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κιβωτοῦ | of [the] ark |
Parse: Noun, Genitive Feminine Singular Root: κιβωτός Sense: a wooden chest or box. |
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ὀλίγοι | a few |
Parse: Adjective, Nominative Masculine Plural Root: ὀλίγος Sense: little, small, few. |
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τοῦτ’ | that |
Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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ὀκτὼ | eight |
Parse: Adjective, Nominative Feminine Plural Root: ὀκτώ Sense: eight. |
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ψυχαί | souls |
Parse: Noun, Nominative Feminine Plural Root: ψυχή Sense: breath. |
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διεσώθησαν | were saved |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: διασῴζω Sense: to preserve through danger, to bring safely through. |
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δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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ὕδατος | water |
Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
Greek Commentary for 1 Peter 3:20
First aorist active participle of απειτεω apeitheō (for which verb see 1 Peter 3:20) in the dative plural agreeing with πνευμασιν pneumasin These spirits now in prison once upon a time (ποτε pote) were disobedient (typical rebels, Hart calls them). [source]
Imperfect middle of the double compound απεκδεχομαι apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38. [source]
“Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Explanatory expression like our English idiom (Romans 10:6, etc.). [source]
Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44. [source]
“By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Lit., into which. A pregnant construction; into which they were gathered, and in which they were saved. [source]
Rev., through. Some take this as instrumental, by means of water; others as local, by passing through the water, or being brought safely through the water into the ark. Rev., in margin, were brought safely through water. [source]
Reverse Greek Commentary Search for 1 Peter 3:20
Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). [source]
For riding as here or for baggage. See note on Luke 10:34. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. To bring safe (hina diasōsōsin). Final clause with hina and the first aorist active subjunctive of ινα διασωσωσιν diasōzō old verb, to save through (ινα dia) to a finish. Eight times in the N.T. (Matthew 14:36; Luke 7:3; Acts 23:24; Acts 27:43, Acts 27:44; Acts 28:1, Acts 28:4; 1 Peter 3:20). Unto Felix the governor Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius a.d. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that “with all cruelty and lust he exercised the power of a king with the spirit of a slave.” The term “governor” In the N.T. it is used of Pilate (Matthew 27:2), of Felix, (Acts 23:24, Acts 23:26, Acts 23:33; Acts 24:1), of Festus (Acts 26:30). [source]
This double compound is late and rare outside of Paul (1 Corinthians 1:7; Galatians 5:5; Romans 8:19, Romans 8:23, Romans 8:25; Philemon 3:20), 1 Peter 3:20; Hebrews 9:28. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in προσδεχομενοι prosdechomenoi in Titus 2:13 for the same event. “As if that attitude of expectation were the highest posture that can be attained here by the Christian” (F.W. Robertson). [source]
Quite often in Paul, and only twice elsewhere, Hebrews 9:28; 1 Peter 3:20. See on Philemon 3:20. [source]
Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρσαξ achest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark: Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος βρέμε πνέων κ. τ. λ. Also of the ark of Deucalion, the mythic Noah. [source]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]
First aorist active participle of απειτεω apeitheō (for which verb see 1 Peter 3:20) in the dative plural agreeing with πνευμασιν pneumasin These spirits now in prison once upon a time (ποτε pote) were disobedient (typical rebels, Hart calls them). [source]
So the A. V., literally. Rev. is more perspicuous however: Noah with seven others. Compare 1 Peter 3:20. [source]
“Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years. [source]
Still part of the long protasis with ει ei first aorist active indicative of πυλασσω phulassō seven others “Eighth,” predicate accusative adjective (ordinal), classic idiom usually with αυτον auton See 1 Peter 3:20 for this same item. Some take ογδοον ogdoon with κηρυκα kēruka (eighth preacher), hardly correct.A preacher of righteousness (δικαιοσυνης κηρυκα dikaiosunēs kēruka). “Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years.When he brought First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Predicate accusative after ηγειστε hēgeisthe in apposition with μακροτυμιαν makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
Κιβωτὸς arkmeaning generally any wooden box or chest used of the ark in the tabernacle only here and Hebrews 9:4. Elsewhere of Noah's ark. See Matthew 24:38; Luke 17:27; Hebrews 11:7; 1 Peter 3:20. For covenant, see note on testament, Matthew 26:28. This is the last mention in scripture of the ark of the covenant. It was lost when the temple was destroyed by the Chaldeans (2 Kings 25:10), and was wanting in the second temple. Tacitus says that Pompey “by right of conquest entered the temple. Thenceforward it became generally known that the habitation was empty and the sanctuary unoccupied do representation of the deity being found within it” (“History,” v., 9). According to Jewish tradition Jeremiah had taken the ark and all that the Most Holy Place contained, and concealed them, before the destruction of the temple, in a cave at Mount Sinai, whence they are to be restored to the temple in the days of Messiah. [source]