KJV: Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:
YLT: Be sober, vigilant, because your opponent the devil, as a roaring lion, doth walk about, seeking whom he may swallow up,
Darby: Be vigilant, watch. Your adversary the devil as a roaring lion walks about seeking whom he may devour.
ASV: Be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour,
| Νήψατε | Be sober-minded |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: νήφω Sense: to be sober, to be calm and collected in spirit. |
|
| γρηγορήσατε | watch |
|
Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: γρηγορέω Sense: to watch. |
|
| ἀντίδικος | adversary |
|
Parse: Noun, Nominative Masculine Singular Root: ἀντίδικος Sense: opponent. |
|
| ὑμῶν | of You |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
| διάβολος | [the] devil |
|
Parse: Adjective, Nominative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
|
| λέων | a lion |
|
Parse: Noun, Nominative Masculine Singular Root: λέων Sense: a lion. |
|
| ὠρυόμενος | roaring |
|
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: ὠρύομαι Sense: to roar, to howl (of a lion, wolf, dog, and other beasts). |
|
| περιπατεῖ | prowls about |
|
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: περιπατέω Sense: to walk. |
|
| ζητῶν | seeking |
|
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ζητέω Sense: to seek in order to find. |
|
| τινα | whom |
|
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τίς Sense: who, which, what. |
|
| καταπιεῖν | to devour |
|
Parse: Verb, Aorist Infinitive Active Root: καταπίνω Sense: to drink down, swallow down. |
|
Greek Commentary for 1 Peter 5:8
First aorist active imperative of γρηγορεω grēgoreō late present imperative from perfect εγρηγορα egrēgora (to be awake) from εγειρω egeirō (to arouse), as in Matthew 24:42. For νηπσατε nēpsate see 1 Peter 1:13; 1 Peter 4:7. [source]
Old word for opponent in a lawsuit (Matthew 5:25).The devil (διαβολος diabolos). Slanderer. See note on Matthew 4:1.As a roaring lion But Jesus is also pictured as the Lion of the tribe of Judah (Revelation 5:5). But Satan roars at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
Slanderer. See note on Matthew 4:1. [source]
But Jesus is also pictured as the Lion of the tribe of Judah (Revelation 5:5). But Satan roars at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
See on 1 Peter 4:7. [source]
Augustine says, “Christ is called 'a lion' (Revelation 5:5) because of his courage: the devil, because of his ferocity. The one lion comes to conquer, the other to hurt.” Seven Hebrew words are used for this animal; six to describe his movements and four to describe his roar. He is mentioned in the Bible about one hundred and thirty times. In Job 4:10, Job 4:11, five different words are used for him. In Judges 14:5; 103:21 (Sept.), the same word as here is used for the roaring of the lion as a translation of the Hebrew word for the thunder in Job href="/desk/?q=job+37:4&sr=1">Job 37:4. [source]
Compare Job 1:7; Job 2:2. This word gave name to that sect of Greek philosophers known as Peripatetics, because they walked about while teaching or disputing. “St. Peter calls Satan the Peripatetic ” (Cox, on Job). The Arabs call him the Busy One. It was to Peter that Christ said, “Satan hath desired to have you,” etc. (Luke 22:31). [source]
Lit., swallow down. See on Matthew 23:24. [source]
Rev., be watchful. See on Mark 13:35; and 1 Thessalonians 5:6, where both verbs occur: watch and be sober. A reminiscence of the scene in Gethsemane: Could ye not watch with me? (Matthew 26:40, Matthew 26:41). [source]
The article points to a well-known adversary. From ἀντί , against, and δίκη , a lawsuit. Strictly, an adversary in a lawsuit. Here an adversary in general. Compare Zechariah 3:1-5. Only here, in New Testament, of Satan. [source]
See on Matthew 4:1. [source]
Only here in New Testament. The word conveys somewhat of the sense by the sound (oruomenos). It denotes especially the howl of a beast in fierce hunger. [source]
Reverse Greek Commentary Search for 1 Peter 5:8
In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1 Peter 5:8) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation 5:5). The leaven permeates all the “wheaten meal” (αλευρου aleurou) till the whole is leavened. There is nothing in the “three measures,” merely a common amount to bake. Dr. T.R. Glover in his Jesus of History suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, ζυμη zumē is from ζεω zeō to boil, to seethe, and so pervasive fermentation. [source]
A different word from that in Mark 13:33. See also Mark 13:34. The picture in this word is that of a sleeping man rousing himself. While the other word conveys the idea of simple wakefulness, this adds the idea of alertness. Compare Mark 14:38; Luke 12:37; 1 Peter 5:8. The apostles are thus compared with the doorkeepers, Mark 13:34; and the night season is in keeping with the figure. In the temple, during the night, the captain of the temple made his rounds, and the guards had to rise at his approach and salute him in a particular manner. Any guard found asleep on duty was beaten, or his garments were set on fire. Compare Revelation 16:15: “Blessed is he that watcheth and keepeth his garments. ” The preparations for the morning service required all to be early astir. The superintending priest might knock at the door at any moment. The Rabbis use almost the very words in which scripture describes the unexpected coming of the Master. “Sometimes he came at the cockcrowing, sometimes a little earlier, sometimes a little later. He came and knocked and they opened to him” (Edersheim, “The Temple”). [source]
This is the heart of “the authority” But protection from physical harm is not the main point in this struggle with Satan “the enemy” (Matthew 13:25; Romans 16:20; 1 Peter 5:8). [source]
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
The verb literally means to walk about ( περί ). Here, possibly, walking along. Westcott, “walking away.” See on 1 Peter 5:8; see on Luke 11:44. [source]
See on Mark 13:35; see on 1 Peter 5:8. In Ephesians 6:18, ἀγρυπνοῦντες watchingis used, on which see Mark 13:33. [source]
Second aorist (ingressive) active (intransitive) imperative of anthistēmi “take a stand against.” Dative case diabolōi Result of such a stand is that the devil will flee See 1 Peter 5:8.; Ephesians 6:11.; Luke 10:17. [source]
See on 1 Peter 5:8. [source]
Lit., become awake and on the watch. See on Mark 13:35; see on 1 Peter 5:8. Become what thou art not. [source]
See on Mark 13:35; see on 1 Peter 5:8. [source]
Only here in the New Testament. Peter uses ὠρύομαι for the voice of the lion. See on 1 Peter 5:8. The verb here is originally applied to the lowing of cattle, expressing the sound, moo-ka-omai. Both Aristophanes and Theocritus use it of the roar of the lion, and the former of thunder. Homer, of the ring of the shield and the hissing of meat on the spit. [source]
See Ezekiel 2:9. Perfect (triple reduplication) passive participle of ανοιγω anoigō in contrast to the closed book in Revelation 5:1. There also we have επι epi (upon) την δεχιαν tēn dexian (the right hand), for it was a large roll, but here the little open roll is held in the hand First aorist active indicative of τιτημι tithēmi The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (τον ποδα τον δεχιον ton poda ton dexion) being on the sea (επι της ταλασσης epi tēs thalassēs) and the left (τον ευωνυμον ton euōnumon) upon the land (επι της γης epi tēs gēs). It makes a bold and graphic picture.As a lion roareth Only instance of ωσπερ hōsper in the Apocalypse, but ως hōs in the same sense several times. Present middle indicative of μυκαομαι mukaomai an old onomatopoetic word from μυ mu or μοο moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι ōruomai Homer uses μυκαομαι mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]
Dramatic vivid present.Weep not (μη κλαιε mē klaie). “Cease weeping” (prohibition with μη mē and the present active imperative of κλαιω klaiō Lion (ο λεων ho leōn). Satan is called a lion by Peter (1 Peter 5:8), but the metaphor belongs to Jesus also. Judah is called a lion in the blessing of Jacob (Genesis 49:9) and Jesus as the greatest of the tribe of Judah, “the Root of David” (η ριζα Δαυειδ hē riza Daueid Isaiah 11:1, Isaiah 11:10) or the Branch from this root (the Messiah).Hath overcome First aorist active indicative of νικαω nikaō “did overcome,” coming first in the sentence as “the great historical fact of the victory of the Christ” (Swete). [source]
“Cease weeping” (prohibition with μη mē and the present active imperative of κλαιω klaiō Lion Satan is called a lion by Peter (1 Peter 5:8), but the metaphor belongs to Jesus also. Judah is called a lion in the blessing of Jacob (Genesis 49:9) and Jesus as the greatest of the tribe of Judah, “the Root of David” (η ριζα Δαυειδ hē riza Daueid Isaiah 11:1, Isaiah 11:10) or the Branch from this root (the Messiah). [source]
Only instance of ωσπερ hōsper in the Apocalypse, but ως hōs in the same sense several times. Present middle indicative of μυκαομαι mukaomai an old onomatopoetic word from μυ mu or μοο moo (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin mugire, but in Theocritus for the roaring of a lion as here, though in 1 Peter 5:8 we have ωρυομαι ōruomai Homer uses μυκαομαι mukaomai for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. Revelation 1:10; Revelation 5:2, Revelation 5:12; Revelation 6:10; Revelation 7:2, Revelation 7:10, etc. [source]