KJV: As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God.
YLT: each, according as he received a gift, to one another ministering it, as good stewards of the manifold grace of God;
Darby: each according as he has received a gift, ministering it to one another, as good stewards of the various grace of God.
ASV: according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God;
| ἕκαστος | each |
|
Parse: Adjective, Nominative Masculine Singular Root: ἕκαστος Sense: each, every. |
|
| ἔλαβεν | has received |
|
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: λαμβάνω Sense: to take. |
|
| χάρισμα | a gift |
|
Parse: Noun, Accusative Neuter Singular Root: χάρισμα Sense: a favour with which one receives without any merit of his own. |
|
| ἑαυτοὺς | each other |
|
Parse: Reflexive Pronoun, Accusative Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| διακονοῦντες | serving |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: διακονέω Sense: to be a servant, attendant, domestic, to serve, wait upon. |
|
| καλοὶ | good |
|
Parse: Adjective, Nominative Masculine Plural Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
|
| οἰκονόμοι | stewards |
|
Parse: Noun, Nominative Masculine Plural Root: οἰκονόμος Sense: the manager of household or of household affairs. |
|
| ποικίλης | of [the] manifold |
|
Parse: Adjective, Genitive Feminine Singular Root: ποικίλος Sense: a various colours, variegated. |
|
| χάριτος | grace |
|
Parse: Noun, Genitive Feminine Singular Root: χάρις Sense: grace. |
|
| Θεοῦ | of God |
|
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
Greek Commentary for 1 Peter 4:10
Late N.T. word (in late papyri) from χαριζομαι charizomai to give graciously. It is used here by Peter as one of the gifts of the Holy Spirit (1 Corinthians 12:4, 1 Corinthians 12:9, 1 Corinthians 12:29-31; Romans 12:6). [source]
Present active participle plural of διακονεω diakoneō common verb (Matthew 20:28), though εκαστος hekastos (each) is singular.As good stewards (ως καλοι οικονομοι hōs kaloi oikonomoi). For “steward” (οικονομος oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος kalos used with διακονος diakonos in 1 Timothy 4:6.Of the manifold grace of God For ποικιλος poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
For “steward” (οικονομος oikonomos house-manager) see Luke 16:1; 1 Corinthians 4:1 (used by Paul of himself) and of any bishop (Titus 1:7), but here of any Christian. See καλος kalos used with διακονος diakonos in 1 Timothy 4:6. [source]
For ποικιλος poikilos (many-colored) see note on 1 Peter 1:6 and note on James 1:2. [source]
Originally, something freely given: a gift of grace ( χάρις )Used in New Testament (a) of a blessing of God graciously bestowed, as upon sinners (Romans 5:15, Romans 5:16; Romans 11:29); (b) of a gracious divine endowment: an extraordinary gift of the Holy Spirit dwelling and working in a special manner in the individual (1 Timothy 4:14; 2 Timothy 1:6; Romans 12:6, Romans 12:8). So here. [source]
See on 1 Peter 1:6. [source]
Reverse Greek Commentary Search for 1 Peter 4:10
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος agathos but καλος kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ huper here (over, in behalf of, instead of), but in the papyri υπερ huper is the usual preposition for substitution rather than αντι anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
Note the modesty in some. Χάρισμα is a gift of grace ( χάρις ) a favor received without merit on the recipient's part. Paul uses it both in this ordinary sense (Romans 5:15, Romans 5:16; Romans 6:23), and in a special, technical sense, denoting extraordinary powers bestowed upon individuals by the Holy Spirit, such as gifts of healing, speaking with tongues, prophecy, etc. See Romans 12:6; 1 Corinthians 1:7; 1 Corinthians 12:4, 1 Corinthians 12:31; 1 Peter 4:10. In 1 Timothy 4:14; 2 Timothy 1:6, it is used of the sum of the powers requisite for the discharge of the office of an evangelist. [source]
Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on Luke href="/desk/?q=lu+16:1&sr=1">Luke 16:1. In later Greek it was used in two special senses: 1. The slave whose duty it was to distribute the rations to the other slaves: so Luke 12:42. 2. The land-steward: so Luke 16:1. Comp. Romans 16:23, ὁ οἰκονόμος τῆς πόλεως , commonly rendered city-treasurer: A.V. chamberlain. In Lucian, Alex. 39, the Roman procurators, or fiscal administrators, are called Καίσαρος οἰκονόμοι ; comp. 1Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att. xi. 1; Juv. Sat i. 91). He was commonly a slave. Christian teachers are called “stewards of the mysteries of God” and “of the grace of God” (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called “a steward of God” (Titus 1:7). [source]
From οἶκος houseand νέμω todispense or manage. Hence οἰκονόμος ahouse-steward. Here the meaning is stewardship - the office of a steward or administrator in God's house. See on 1 Corinthians 9:17, and compare Luke 16:2-4; 1 Corinthians 4:1; Titus 1:7; 1 Peter 4:10. In Ephesians 3:2, the word is used of the divine arrangement or economy committed to Paul. In Ephesians 1:10of the divine government or regulation of the world. [source]
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.oSelf-willed ( αὐθάδη )Only here and 2 Peter 2:10(note). [source]
Literally the word means variegated. It is used to describe the skin of a leopard, the different-colored veinings of marble, or an embroidered robe; and thence passes into the meaning of changeful, diversified, applied to the changing months or the variations of a strain of music. Peter employs it again, 1 Peter 4:10, of the grace of God, and James of temptations, as here (James 1:2). Compare πολυποίκιλος ,manifold, in Ephesians 3:10, applied to the wisdom of God. The word gives a vivid picture of the diversity of the trials, emphasizing this idea rather than that of their number, which is left to be inferred. [source]
See 1 Peter 4:10 for ποικιλης χαριτος τεου poikilēs charitos theou (of the variegated grace of God). [source]