KJV: But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
YLT: but -- the hidden man of the heart, in the incorruptible thing of the meek and quiet spirit, which is, before God, of great price,
Darby: but the hidden man of the heart, in the incorruptible ornament of a meek and quiet spirit, which in the sight of God is of great price.
ASV: but let it be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price.
| κρυπτὸς | hidden |
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Parse: Adjective, Nominative Masculine Singular Root: κρυπτός Sense: hidden, concealed, secret. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| καρδίας | heart |
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Parse: Noun, Genitive Feminine Singular Root: καρδία Sense: the heart. |
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| ἄνθρωπος | man |
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Parse: Noun, Nominative Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ἀφθάρτῳ | imperishable |
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Parse: Adjective, Dative Masculine Singular Root: ἄφθαρτος Sense: uncorrupted, not liable to corruption or decay, imperishable. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πραέως | gentle |
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Parse: Adjective, Genitive Neuter Singular Root: πραΰς Sense: mildness of disposition, gentleness of spirit, meekness. |
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| ἡσυχίου | quiet |
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Parse: Adjective, Genitive Neuter Singular Root: ἡσύχιος Sense: quiet, tranquil. |
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| πνεύματος | spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| ἐνώπιον | before |
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Parse: Preposition Root: ἐνώπιον Sense: in the presence of, before. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| πολυτελές | of great worth |
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Parse: Adjective, Nominative Neuter Singular Root: πολυτελής Sense: precious. |
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Greek Commentary for 1 Peter 3:4
Here αντρωπος anthrōpos is in contrast with κοσμος kosmos just before. See Paul‘s use of αντρωπος anthrōpos for the outer and old, the inner and new man (2 Corinthians 4:16; Romans 7:22; Colossians 3:9; Ephesians 3:16; Ephesians 4:22, Ephesians 4:24). See also the Jew εν κρυπτωι en kruptōi (Romans 2:29) and what Jesus said about God seeing “in secret” (Matthew 6:4, Matthew 6:6). [source]
No word in the Greek for “apparel” For απταρτος aphthartos see note on 1 Peter 1:4 and note on 1 Peter 1:23. For πραυς praus see Matthew 5:5; Matthew 11:29. Πνευμα Pneuma (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1 Peter 3:18, 1 Peter 3:19; 1 Peter 4:6 it means the whole inner man as opposed to σαρχ sarx or σωμα sōma very much as πσυχη psuchē is used as opposed to σωμα sōma Spirit just mentioned.Of great price (πολυτελες poluteles). Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
Old word (from πολυ polu and τελος telos cost), in N.T. only here, Mark 14:3; 1 Timothy 2:9. [source]
See on Matthew 5:5. [source]
The word used to describe costly raiment, 1 Timothy 2:9. [source]
Reverse Greek Commentary Search for 1 Peter 3:4
In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay Plato (Republ. ix, p. 589) has ο εντος αντρωπος ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4). Day by day (ημεραι και ημεραι hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
In Romans 7:22; Colossians 3:9; Ephesians 4:22., we have the inward man and the outward for the higher and the lower natures (the spirit and the flesh). “Here the decay Plato (Republ. ix, p. 589) has ο εντος αντρωπος ho entos anthrōpos Cf. “the hidden man of the heart” (1 Peter 3:4). Day by day (ημεραι και ημεραι hēmerāi kai hēmerāi). This precise idiom is not in lxx nor rest of N.T. It may be colloquial use of locative in repetition. [source]
The force of the preposition is into: might entering into the inmost personality. Inward man: compare outward man, 2 Corinthians 4:16. It is the rational and moral I; the essence of the man which is conscious of itself as a moral personality. In the unregenerate it is liable to fall under the power of sin (Romans 7:23); and in the regenerate it needs constant renewing and strengthening by the Spirit of God, as here. Compare the hidden man of the heart, 1 Peter 3:4. [source]
Ἤρεμος , N.T.oIn Class. only the adverb ἠρέμα quietly Ἡσύχιος tranquiloP. Only here and 1 Peter 3:4. In lxx once, Isaiah 66:2. Ἡρεμος denotes quiet arising from the absence of outward disturbance: ἡούχιος tranquillity arising from within. Thus, ἀνήρ ἡσύχιος is the composed, discreet, self-contained man, who keeps himself from rash doing: ἤρεμος ἀνήρ is he who is withdrawn from outward disturbances. Hence, ἤρεμος here may imply keeping aloof from political agitation's and freedom from persecutions. [source]
υπεροχη Huperochē is old word (from υπεροχος huperochos and this from υπερ huper and εχω echō), but in N.T. only here and 1 Corinthians 2:1. That we may lead (ινα διαγωμεν hina diagōmen). Purpose clause with present active subjunctive of διαγω diagō an old and common verb, but in N.T. only here and Titus 3:3. Tranquil Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Late adjective from the old adverb ηρεμα ērema (stilly, quietly). Here only in N.T. Quiet (ησυχιον hēsuchion). Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. Life Old word for course of life (not ζωη zōē). So Luke 8:14. Gravity (σεμνοτητι semnotēti). Old word from σεμνος semnos (Philemon 4:8), in N.T. only here, 1 Timothy 3:4; Titus 2:7. [source]
Old adjective, once in lxx (Isa 66:2), in N.T. only here and 1 Peter 3:4. [source]
Imperative third singular of ειμι eimi Not the outward adorning of plaiting the hair The use of ουχ ouch here rather than μη mē (usual negative with the imperative) because of the sharp contrast in 1 Peter 3:4 The old adverb εχωτεν exōthen (from without) is in the attributive position like an adjective. Εμπλοκη Emplokē is a late word (from εμπλεκω emplekō to inweave, 2 Timothy 2:4; 2 Peter 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T.Of wearing (περιτεσεως peritheseōs). Late and rare word (Galen, Arrian) from περιτιτημι peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle.Or of putting on Old word from ενδυω enduō (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16. [source]
Τον Χριστον Ton Christon direct object with article and κυριον kurion predicate accusative (without article). This is the correct text, not τον τεον ton theon of the Textus Receptus. An adaptation to Christ of Isaiah 8:13.Being ready always (ετοιμοι αει hetoimoi aei). No participle in the Greek, old adjective (Titus 3:1).To give answer “For an apology,” the old sense of απολογια apologia an answer back, a defence (not excuse), as in Acts 22:1, from απολογεομαι apologeomai to defend (not to apologize).A reason concerning the hope that is in you (λογον περι της εν υμιν ελπιδος logon peri tēs en humin elpidos). Original sense of λογον logon (accusative of the thing with αιτουντι aitounti with υμας humās accusative of the person) “concerning the in you hope.” Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.Yet with meekness and fear Of God (1 Peter 2:18; 1 Peter 3:2, 1 Peter 3:4), not of man. [source]
“For an apology,” the old sense of απολογια apologia an answer back, a defence (not excuse), as in Acts 22:1, from απολογεομαι apologeomai to defend (not to apologize).A reason concerning the hope that is in you (λογον περι της εν υμιν ελπιδος logon peri tēs en humin elpidos). Original sense of λογον logon (accusative of the thing with αιτουντι aitounti with υμας humās accusative of the person) “concerning the in you hope.” Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.Yet with meekness and fear Of God (1 Peter 2:18; 1 Peter 3:2, 1 Peter 3:4), not of man. [source]
Of God (1 Peter 2:18; 1 Peter 3:2, 1 Peter 3:4), not of man. [source]