KJV: For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
YLT: because also Christ once for sin did suffer -- righteous for unrighteous -- that he might lead us to God, having been put to death indeed, in the flesh, and having been made alive in the spirit,
Darby: for Christ indeed has once suffered for sins, the just for the unjust, that he might bring us to God; being put to death in flesh, but made alive in the Spirit,
ASV: Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the spirit;
ὅτι | because |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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Χριστὸς | Christ |
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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ἅπαξ | once |
Parse: Adverb Root: ἅπαξ Sense: once, one time. |
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ἁμαρτιῶν | sins |
Parse: Noun, Genitive Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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ἔπαθεν | suffered |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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δίκαιος | [the] righteous |
Parse: Adjective, Nominative Masculine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
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ἀδίκων | [the] unrighteous |
Parse: Adjective, Genitive Masculine Plural Root: ἄδικος Sense: descriptive of one who violates or has violated justice. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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προσαγάγῃ | He might bring |
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: προσάγω Sense: to lead, to bring. |
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τῷ | - |
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεῷ | to God |
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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θανατωθεὶς | having been put to death |
Parse: Verb, Aorist Participle Middle or Passive, Nominative Masculine Singular Root: θανατόω Sense: to put to death. |
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μὲν | indeed |
Parse: Conjunction Root: μέν Sense: truly, certainly, surely, indeed. |
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σαρκὶ | in [the] flesh |
Parse: Noun, Dative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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ζωοποιηθεὶς | having been made alive |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular Root: ζῳοποιέω Sense: to produce alive, begat or bear living young. |
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δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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πνεύματι | in [the] spirit |
Parse: Noun, Dative Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
Greek Commentary for 1 Peter 3:18
So the best MSS.; later ones επατεν epathen (suffered). The example of Christ should stir us to patient endurance. [source]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι Peri (around, concerning) with αμαρτιας hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων huper hamartiōn (Hebrews 5:1).Once (απαχ hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Once for all (Hebrews 9:28), not once upon a time (ποτε pote). [source]
Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι hina hēmās prosagagēi tōi theōi). Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
Purpose clause with ινα hina with second aorist active subjunctive of προσαγω prosagō and the dative case τωι τεωι tōi theōi The MSS. vary between ημας hēmās (us) and υμας humās (you). The verb προσαγω prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.) [source]
First aorist passive participle of τανατοω thanatoō old verb (from τανατος thanatos death), to put to death. Σαρκι Sarki is locative case of σαρχ sarx quickened in the spirit First aorist passive participle of ζωοποιεω zōopoieō rare (Aristotle) verb (from ζωοποιος zōopoios making alive), to make alive. The participles are not antecedent to απετανεν apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι pneumati (locative case) in contrast with σαρκι sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
But the Greek without the article is more graphic: just for unjust. [source]
Also without the article, in spirit; not as A. Vby the Spirit, meaning the Holy Ghost, but referring to his spiritual, incorporeal life. The words connect themselves with the death-cry on the cross: “Father, into thy hands I commend my spirit.” Huther observes, “Flesh is that side of the man's being by which he belongs to earth, is therefore a creature of earth, and accordingly perishable like everything earthy. Spirit, on the other hand, is that side of his being according to which he belongs to a supernal sphere of being, and is therefore not merely a creature of earth, and is destined to an immortal existence.” Thus we must be careful and not understand spirit here of the Spirit of God, as distinguished from the flesh of Christ, but of the spiritual nature of Christ; “the higher spiritual nature which belonged to the integrity of his humanity” (Cook). -DIVIDER- -DIVIDER- [source]
The Greek omits the article. Read in flesh, the material form assumed in his incarnation. [source]
Reverse Greek Commentary Search for 1 Peter 3:18
It is much disputed whether ὑπέρ onbehalf of, is ever equivalent to ἀντί insteadof. The classical writers furnish instances where the meanings seem to be interchanged. Thus Xenophon: “Seuthes asked, Wouldst thou, Episthenes, die for this one ( ὑπὲρ τούτου )?” Seuthes asked the boy if he should smite him (Episthenes) instead of him ( ἀντ ' ἐκείνου ) So Irenaeus: “Christ gave His life for ( ὑπέρ ) our lives, and His flesh for ( ἀντί ) our flesh.” Plato, “Gorgias,” 515, “If you will not answer for yourself, I must answer for you ( ὐπὲρ σοῦ ).” In the New Testament Philemon 1:13is cited; ὑπὲρ σου , A.V., in thy stead; Rev., in thy behalf. So 1 Corinthians 15:29, “baptized for the dead ( ὑπὲρ τῶν νεκρῶν ).” The meaning of this passage, however, is so uncertain that it cannot fairly be cited in evidence. The preposition may have a local meaning, over the dead. None of these passages can be regarded as decisive. The most that can be said is that ὑπέρ borders on the meaning of ἀντί . Instead of is urged largely on dogmatic grounds. In the great majority of passages the sense is clearly for the sake of, on behalf of. The true explanation seems to be that, in the passages principally in question, those, namely, relating to Christ's death, as here, Galatians 3:13; Romans 14:15; 1 Peter 3:18, ὑπέρ characterizes the more indefinite and general proposition - Christ died on behalf of - leaving the peculiar sense of in behalf of undetermined, and to be settled by other passages. The meaning instead of may be included in it, but only inferentially. Godet says: “The preposition can signify only in behalf of. It refers to the end, not at all to the mode of the work of redemption.” [source]
Used only by Paul. Compare Ephesians 2:18; Ephesians 3:12. Lit., the act of bringing to. Hence some insist on the transitive sense, introduction. Compare 1 Peter 3:18; Ephesians 2:13. The transitive sense predominates in classical Greek, but there are undoubted instances of the intransitive sense in later Greek, and some illustrations are cited from Xenophon, though their meaning is disputed. [source]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER- -DIVIDER- Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER- -DIVIDER- There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER- -DIVIDER- In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER- -DIVIDER- Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER- -DIVIDER- Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER- -DIVIDER- The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER- -DIVIDER- It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER- -DIVIDER- Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER- 1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER- -DIVIDER- 2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER- -DIVIDER- Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER- -DIVIDER- 3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER- -DIVIDER- Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER- -DIVIDER- The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER- -DIVIDER- In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]
Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη apethanen was buried, εγηγερται etaphē hath been raised, ωπτη egēgertai appeared, Χριστος απετανεν ōphthē). Christ died (υπερ των αμαρτιων ημων Christos apethanen). Historical fact and crucial event. For our sins περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
περι Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας peri hamartiōnclass="translit"> huper adikōn According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2. [source]
For the rend. an. Διὰ through= by virtue of. Not the Holy Spirit, who is never so designated, but Christ's own human spirit: the higher element of Christ's being in his human life, which was charged with the eternal principle of the divine life. Comp. Romans 1:4; 1 Corinthians 15:45; 1 Peter 3:18; Hebrews 7:16. This is the key to the doctrine of Christ's sacrifice. The significance and value of his atonement lie in the personal quality and motive of Christ himself which are back of the sacrificial act. The offering was the offering of Christ's deepest self - his inmost personality. Therein consists the attraction of the cross, not to the shedding of blood, but to Christ himself. This is Christ's own declaration, John 12:32. “I will draw all men unto me.” Therein consists its potency for men: not in Christ's satisfaction of justice by suffering a legal penalty, but in that the cross is the supreme expression of a divine spirit of love, truth, mercy, brotherhood, faith, ministry, unselfishness, holiness, - a spirit which goes out to men with divine intensity of purpose and yearning to draw them into its own sphere, and to make them partakers of its own eternal quality. This was a fact before the foundation of the world, is a fact today, and will be a fact so long as any life remains unreconciled to God. Atonement is eternal in virtue of the eternal spirit of Christ through which he offered himself to God. [source]
Comparative of κρατυς kratus as in 2 Peter 2:21; Hebrews 1:4. Patient endurance not only silences calumny (1 Peter 3:16), is Christlike (1 Peter 3:18), but it has a value of its own (1 Peter 3:17). [source]
Genitive absolute with second aorist active participle of πασχω paschō to suffer, and the locative case of σαρχ sarx (flesh). The ουν oun (then, therefore) draws and applies the main lesson of 1 Peter 3:18-22, the fact that Christ suffered for us. [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]
First aorist passive (deponent) participle of πορευομαι poreuomai and first aorist active indicative of κηρυσσω kērussō the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ωι en hōi here tells something suggested by the word πνευματι pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ο ho (which) tells another illustration of the words δι υδατος di' hudatos (by water) just before. Peter jumps from the flood in Noah‘s time to baptism in Peter‘s time, just as he jumped backwards from Christ‘s time to Noah‘s time. He easily goes off at a word. What does he mean here by the story that illustrates Christ‘s quickening in spirit?Unto the spirits in prison (τοις εν πυλακηι πνευμασιν tois en phulakēi pneumasin). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
Present active participle of μυωπαζω muōpazō a rare verb from μυωπς muōps (in Aristotle for a near-sighted man) and that from μυεω τους ωπας mueō tous ōpas (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω muōpazō is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 Thus understood the word here limits τυπλος tuphlos as a short-sighted man screwing up his eyes because of the light.Having forgotten (λητην λαβων lēthēn labōn). “Having received forgetfulness.” Second aorist active participle of λαμβανω lambanō and accusative λητην lēthēn old word, from λητομαι lēthomai to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase υπομνησιν λαβων hupomnēsin labōn (having received remembrance).The cleansing See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι palai). Of the language as in Hebrews 1:1. [source]
See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι palai). Of the language as in Hebrews 1:1. [source]
Old anarthrous adjective (from ευ eu and σεβομαι sebomai to worship), in N.T. only here and Acts 10:2, Acts 10:7 (by Peter). For temptation Present active infinitive of τηρεω tēreō after οιδεν oiden (αδικους adikous). As in 1 Peter 3:18.Under punishment Present passive participle of κολαζω kolazō old verb (from κολος kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον kolasin aiōnion in Matthew 25:46. [source]
Present active infinitive of τηρεω tēreō after οιδεν oiden (αδικους adikous). As in 1 Peter 3:18.Under punishment Present passive participle of κολαζω kolazō old verb (from κολος kolos lopped off), in N.T. only here and Acts 4:21. Present tense emphasises continuity of the punishment. See κολασιν αιωνιον kolasin aiōnion in Matthew 25:46. [source]
Present active infinitive of τηρεω tēreō after οιδεν oiden As in 1 Peter 3:18. [source]
Rev., righteous. From δίκη rightThe term is applied both to God and to Christ. See Revelation 16:5; John 17:25; 1 John 2:1; 1 John 3:7; 1 Peter 3:18. The two words, faithful and righteous, imply each other. They unite in a true conception of God's character. God, who is absolute rightness, must be faithful to His own nature, and His righteous dealing with men who partake of that nature and walk in fellowship with Him, is simply fidelity to Himself. “Righteousness is truth passing into action” (Westcott). [source]