1
Ὁμοίως αἱ γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα καὶ εἴ τινες ἀπειθοῦσιν τῷ λόγῳ, διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται,
Likewise wives, be subject to your own husbands, so that even if some disobey the word, they may be won without a word through the conduct of their wives,
Household exhortation (wives)ὉμοίωςThe 'likewise' ties the wives' instruction to the preceding household code (2:18, slaves), continuing the chain of submission grounded in 2:13. The participle ὑποτασσόμεναι functions as an imperative, governing the paragraph; the purpose-clause holds out the missionary hope of the winning of an unbelieving husband.
Ὁμοίωςlikewiseadverb (correlative)ὁμοίως: 'in the same way'; linking the wives' duty to the foregoing submission of slaves (2:18) and the general subjection of 2:13.
αἱtheNominativearticle (with γυναῖκες)
γυναῖκεςwivesNominativenominative of address (subject of implied imperative)γυνή: 'woman, wife'; here 'wives,' addressed as a class within the household.
ὑποτασσόμεναιbeing subjectPres Mid Ptc · Nom Pl Fem · ὑποτάσσωparticiple for imperative→ imperatival present (ongoing disposition)ὑποτάσσω (mid.): 'subordinate oneself, submit'; a military/ordering term — voluntary placing of oneself under, not servility.
τοῖςtheDativearticle (with ἀνδράσιν)
ἰδίοιςownDativeattributive adjectiveἴδιος: 'one's own'; 'their own husbands' — the bond is the marriage, not men generally.
ἀνδράσινhusbandsDativeindirect object (to whom submission is rendered)ἀνήρ: 'man, husband'; the wife's own spouse.
ἵναso thatconjunction (purpose)ἵνα: 'in order that'; introducing the evangelistic aim of submissive conduct.
καὶevenadverbial/ascensive καίκαί: here 'even,' heightening the case to husbands who reject the word.
εἴifconjunction (conditional)εἰ: 'if'; a real condition — some husbands in fact disbelieve.
τινεςsomeNominativesubject (indefinite pronoun)τις: 'someone, some'; the unbelieving husbands in view.
ἀπειθοῦσινdisobeyPres Act Indic 3 Pl · ἀπειθέωverb of the protasis→ present (settled refusal)ἀπειθέω: 'be disobedient, refuse to believe'; in 1 Peter unbelief is framed as disobedience to the gospel (cf. 2:8; 4:17).
τῷtheDativearticle (with λόγῳ)
λόγῳwordDativeobject of ἀπειθέω (dat. complement)λόγος: 'word'; the gospel message (cf. 1:23, 2:8) — disobedience is unbelief toward it.
διὰthroughpreposition + genitive (means)διά: 'through, by means of'; the instrument of winning is the wife's conduct, not speech.
τῆςtheGenitivearticle (with ἀναστροφῆς)
τῶνof theGenitivearticle (with γυναικῶν)
γυναικῶνwivesGenitivegenitive of possession (whose conduct)γυνή: 'wife'; 'the conduct of the wives.'
ἀναστροφῆςconductGenitiveobject of διά (means)ἀναστροφή: 'way of life, conduct'; a keyword of 1 Peter (1:15, 18; 2:12; 3:2, 16) — visible behavior as witness.
ἄνευwithoutimproper preposition + genitiveἄνευ: 'without'; the conversion comes 'without a word' — by life, not argument.
λόγουa wordGenitiveobject of ἄνευλόγος: here 'word, speech' — not preaching but silent witness; a deliberate echo of τῷ λόγῳ above.
κερδηθήσονταιthey will be wonFut Pass Indic 3 Pl · κερδαίνωmain verb (apodosis of the purpose)→ future passive (divine outcome hoped for)κερδαίνω: 'gain, win'; the missionary verb (cf. 1 Cor 9:19–22; Matt 18:15) — 'won over' to faith.
2
ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν.
when they observe your pure conduct carried out in reverence.
Means of winning (temporal/causal participle)asyndetonAn aorist participle dependent on κερδηθήσονται: the husbands are won 'having observed' the wife's reverent, pure conduct. φόβος here is reverent fear of God, not fear of the husband.
ἐποπτεύσαντεςhaving observedAor Act Ptc · Nom Pl Masc · ἐποπτεύωcircumstantial participle (temporal/causal)→ aorist (the act of close observation)ἐποπτεύω: 'watch closely, observe attentively'; the husbands are eyewitnesses of the conduct (cf. 2:12).
τὴνtheAccusativearticle (with ἀναστροφὴν)
ἐνinpreposition + dative (manner)ἐν φόβῳ: 'in/with reverence'; attributive to the conduct.
φόβῳreverenceDativeobject of ἐν (manner)φόβος: 'fear, reverence'; in 1 Peter usually reverent fear of God (1:17; 2:17; 3:15), the proper accompaniment of the wife's conduct.
ἁγνὴνpureAccusativeattributive adjectiveἁγνός: 'pure, chaste'; moral purity, here marital fidelity and integrity.
ἀναστροφὴνconductAccusativedirect object of ἐποπτεύσαντεςἀναστροφή: 'conduct, manner of life' (see v.1).
ὑμῶνyourGenitivegenitive of possession
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ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος,
Let your adornment not be the external one — braiding of hair and wearing of gold or putting on of garments —
Adornment: the negative poleasyndetonA relative pronoun ὧν ('whose') resumes the wives; the verse states what adornment is NOT to be (οὐχ … κόσμος), suspended for the positive pole in v.4 (ἀλλ' …). The list of three externals is not an absolute prohibition but a relativizing: not THERE is true beauty to be located.
ὧνwhoseGenitivegenitive of possession (relative pronoun)ὅς: relative pronoun; 'of whom' — resuming the wives of v.1 as the persons whose adornment is in view.
ἔστωlet bePres Act Impv 3 Sg · εἰμίmain verb (3rd-person imperative)→ present imperative (governing the contrast)εἰμί (impv.): 'let it be'; the verb governs both the negative (v.3) and positive (v.4) poles.
οὐχnotnegative particleοὐ: 'not'; negates the external κόσμος — a relative, not absolute, prohibition.
ὁtheNominativearticle (with κόσμος)
ἔξωθενexternaladverb (attributive, 'the outward')ἔξωθεν: 'from outside, outward'; here adjectival — the outward adornment, set against the hidden self of v.4.
ἐμπλοκῆςof braidingGenitivegenitive of content (defining κόσμος)ἐμπλοκή: 'braiding, plaiting'; elaborate hairstyles of the day.
τριχῶνof hairGenitiveobjective genitive (with ἐμπλοκῆς)θρίξ: 'hair'; 'braiding of hair.'
καὶandconjunction (coordinating)καί: 'and'; joining the second external item.
περιθέσεωςof wearingGenitivegenitive of content (defining κόσμος)περίθεσις: 'putting around, wearing'; the donning of ornaments.
χρυσίωνof gold ornamentsGenitiveobjective genitive (with περιθέσεως)χρυσίον: 'gold, gold jewelry'; the diminutive plural — gold pieces, ornaments.
ἢordisjunctive conjunctionἤ: 'or'; introducing the third item.
ἐνδύσεωςof putting onGenitivegenitive of content (defining κόσμος)ἔνδυσις: 'putting on, clothing oneself.'
ἱματίωνof garmentsGenitiveobjective genitive (with ἐνδύσεως)ἱμάτιον: 'garment, robe'; fine clothing.
κόσμοςadornmentNominativepredicate nominative (subject of ἔστω)κόσμος: here 'adornment, ornament' (cf. 'cosmetic'), not 'world'; the wordplay frames true vs. false beauty.
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ἀλλ’ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές.
but the hidden person of the heart, in the imperishable beauty of a gentle and quiet spirit, which is very precious in God's sight.
Adornment: the positive poleἀλλ’The strong adversative completes the suspended ἔστω of v.3: true adornment is 'the hidden person of the heart' clothed in the imperishable beauty of a gentle, quiet spirit — beauty that endures and that God himself values.
ἀλλ’butadversative conjunctionἀλλά: 'but'; the strong contrast turning from external to inward adornment.
ὁtheNominativearticle (with ἄνθρωπος)
κρυπτὸςhiddenNominativeattributive adjectiveκρυπτός: 'hidden, secret'; the inner self, invisible to the eye that the externals court.
τῆςof theGenitivearticle (with καρδίας)
καρδίαςof the heartGenitivegenitive of apposition/descriptionκαρδία: 'heart'; the inner person — the seat of the true self.
ἄνθρωποςpersonNominativepredicate nominative (the true adornment)ἄνθρωπος: 'human being, person'; 'the hidden person' — Pauline echo of the inner ἄνθρωπος (Rom 7:22; 2 Cor 4:16).
ἐνinpreposition + dative (sphere/means)ἐν: 'in'; the imperishable thing in which the hidden person is adorned.
τῷtheDativearticle (substantival, with ἀφθάρτῳ)
ἀφθάρτῳimperishableDativesubstantival adjective ('the imperishable [beauty]')ἄφθαρτος: 'imperishable, undecaying'; set against fading external ornament — a 1 Peter keyword (1:4, 23).
τοῦof theGenitivearticle (with πνεύματος)
πραέωςgentleGenitiveattributive adjectiveπραΰς: 'gentle, meek'; the disposition Jesus names blessed (Matt 5:5) and claims of himself (Matt 11:29).
καὶandconjunction (coordinating)
ἡσυχίουquietGenitiveattributive adjectiveἡσύχιος: 'quiet, tranquil'; an inner calm, not mere silence (cf. 1 Tim 2:2).
πνεύματοςspiritGenitivegenitive of description (the imperishable beauty consists of)πνεῦμα: here the human disposition or temper — a gentle and quiet 'spirit,' i.e. character.
ὅwhichNominativerelative pronoun (subject of ἐστιν)ὅς: relative; the antecedent is the gentle-quiet spirit (or the whole inner adornment).
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (timeless valuation)εἰμί: 'is'; linking the inner adornment to its worth before God.
ἐνώπιονbeforeimproper preposition + genitiveἐνώπιον: 'in the sight of, before'; the standard of valuation is God's eye, not the human.
τοῦtheGenitivearticle (with θεοῦ)
θεοῦGodGenitiveobject of ἐνώπιονθεός: 'God'; the one whose appraisal counts.
πολυτελέςvery preciousNominativepredicate adjective (with ἐστιν)πολυτελής: 'very costly, of great price'; the inner beauty is the truly expensive ornament — a pointed inversion of vv.3's gold.
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οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν,
For in this way the holy women of old who hoped in God also adorned themselves, being subject to their own husbands,
Ground from the example of the holy womenγάργάρ supplies the precedent: the holy women of old adorned themselves precisely 'in this way' (οὕτως) — by submission and inner beauty. The example grounds vv.1–4 and sets up Sarah in v.6.
οὕτωςin this wayadverb (manner, anaphoric)οὕτως: 'thus, in this way'; pointing back to the inner adornment and submission just described.
γάρforconjunction (explanatory)γάρ: 'for'; introducing the supporting example.
ποτεonceadverb (time)ποτέ: 'formerly, of old'; the women of the sacred past.
καὶalsoadverbial καί (ascensive)καί: 'also'; the holy women too adorned themselves so.
αἱtheNominativearticle (with γυναῖκες)
ἅγιαιholyNominativeattributive adjectiveἅγιος: 'holy, set apart'; the matriarchs of Israel, consecrated to God.
γυναῖκεςwomenNominativesubject of ἐκόσμουνγυνή: 'woman'; the holy women of the OT, exemplary wives.
αἱthe (who)Nominativearticle (substantizing the participle)
ἐλπίζουσαιhopingPres Act Ptc · Nom Pl Fem · ἐλπίζωattributive participle (with article)→ present (characteristic hope)ἐλπίζω: 'hope, set hope'; their adornment flowed from hope set on God (cf. 1:13, 21).
εἰςinpreposition + accusative (direction of hope)εἰς θεόν: 'hoping toward/in God' — hope directed to its object.
θεὸνGodAccusativeobject of εἰςθεός: 'God'; the object of their hope.
ἐκόσμουνadornedImpf Act Indic 3 Pl · κοσμέωmain verb→ imperfect (their habitual practice)κοσμέω: 'adorn, order'; cognate with κόσμος (v.3) — they adorned themselves the right way.
ἑαυτάςthemselvesAccusativedirect object (reflexive)ἑαυτοῦ: reflexive pronoun; 'themselves.'
ὑποτασσόμεναιbeing subjectPres Mid Ptc · Nom Pl Fem · ὑποτάσσωcircumstantial participle (manner/means of adorning)→ present (ongoing submission)ὑποτάσσω (mid.): 'submit oneself'; the very submission urged in v.1 is the mark of their adornment.
τοῖςtheDativearticle (with ἀνδράσιν)
ἰδίοιςownDativeattributive adjectiveἴδιος: 'own'; their own husbands (cf. v.1).
ἀνδράσινhusbandsDativeindirect object of ὑποτασσόμεναιἀνήρ: 'husband.'
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ὡς Σάρρα ὑπήκουσεν τῷ Ἀβραάμ, κύριον αὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶ μὴ φοβούμεναι μηδεμίαν πτόησιν.
as Sarah obeyed Abraham, calling him lord; and you have become her children, if you do good and do not fear any intimidation.
Sarah as paradigm of the holy womenὡςSarah specifies the general example: she obeyed Abraham, naming him 'lord' (Gen 18:12). The believing wives 'have become' her children — daughters of Sarah by faith and conduct — provided they do good and are not cowed by intimidation.
ὡςascomparative particleὡς: 'as, like'; introducing Sarah as the concrete instance.
ΣάρραSarahNominativesubject of ὑπήκουσενΣάρρα: 'Sarah,' wife of Abraham; the model matriarch.
ὑπήκουσενobeyedAor Act Indic 3 Sg · ὑπακούωmain verb (of the ὡς-clause)→ aorist (her exemplary act/practice)ὑπακούω: 'obey, heed'; lit. 'listen under' — corresponding to the wives' submission.
τῷtheDativearticle (with Ἀβραάμ)
ἈβραάμAbrahamDativeobject of ὑπήκουσεν (dat. complement)Ἀβραάμ: 'Abraham' (indeclinable proper noun, here marked dative by the article).
κύριονlordAccusativeobject complement (calling him X)κύριος: 'lord, master'; Sarah's address of Abraham (Gen 18:12 LXX, ὁ κύριός μου).
αὐτὸνhimAccusativedirect object of καλοῦσααὐτός: 'him'; Abraham.
καλοῦσαcallingPres Act Ptc · Nom Sg Fem · καλέωcircumstantial participle (manner)→ present (her customary address)καλέω: 'call, name'; she called him 'lord' — a mark of her deference.
ἧςwhoseGenitivegenitive (relative; antecedent Sarah)ὅς: relative pronoun; 'whose [children]' — believing wives are Sarah's offspring.
ἐγενήθητεyou have becomeAor Pass Indic 2 Pl · γίνομαιmain verb→ aorist (accomplished status, with present force)γίνομαι: 'become, come to be'; the wives became Sarah's daughters — spiritual lineage by conduct.
τέκναchildrenNominativepredicate nominativeτέκνον: 'child'; 'children of Sarah,' i.e. true heirs of the matriarchs' faith.
ἀγαθοποιοῦσαιdoing goodPres Act Ptc · Nom Pl Fem · ἀγαθοποιέωconditional participle ('if you do good')→ present (ongoing right conduct)ἀγαθοποιέω: 'do good'; a 1 Peter keyword (2:15, 20; 3:17) marking the believer's vocation under pressure.
καὶandconjunction (coordinating)
μὴnotnegative particle (with participle)μή: 'not'; negating the fear.
φοβούμεναιfearingPres Mid Ptc · Nom Pl Fem · φοβέομαιconditional participle ('and not fearing')→ present (settled fearlessness)φοβέομαι: 'fear, be afraid'; echoing Prov 3:25 — daughters of Sarah do not cower.
μηδεμίανanyAccusativeattributive adjective (with πτόησιν)μηδείς: 'no, not any'; 'no intimidation whatever.'
πτόησινintimidationAccusativedirect object of φοβούμεναι (cognate-like acc.)πτόησις: 'terror, intimidation'; from Prov 3:25 LXX — the fear that would unsettle right conduct.
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Οἱ ἄνδρες ὁμοίως συνοικοῦντες κατὰ γνῶσιν, ὡς ἀσθενεστέρῳ σκεύει τῷ γυναικείῳ ἀπονέμοντες τιμήν, ὡς καὶ συγκληρονόμοι χάριτος ζωῆς, εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν.
Husbands likewise, dwelling with your wives with understanding, showing honor to the woman as the weaker vessel and as fellow heirs of the grace of life, so that your prayers may not be hindered.
Household exhortation (husbands)ὁμοίωςThe matching 'likewise' addresses husbands. Two participles (συνοικοῦντες, ἀπονέμοντες) carry imperatival force: dwell knowledgeably, honor the wife as weaker vessel yet co-heir. The εἰς τὸ-clause warns that mistreatment of the wife obstructs prayer.
ΟἱtheNominativearticle (with ἄνδρες)
ἄνδρεςhusbandsNominativenominative of address (subject of implied imperative)ἀνήρ: 'man, husband'; addressed as a class.
ὁμοίωςlikewiseadverb (correlative)ὁμοίως: 'likewise'; matching the wives' instruction in v.1.
συνοικοῦντεςdwelling togetherPres Act Ptc · Nom Pl Masc · συνοικέωparticiple for imperative→ imperatival present (continual cohabitation)συνοικέω: 'live together, cohabit'; of marital life shared with discernment.
κατὰaccording topreposition + accusative (standard/manner)κατά: 'according to'; 'in accordance with knowledge.'
γνῶσινunderstandingAccusativeobject of κατά (manner)γνῶσις: 'knowledge, understanding'; informed consideration of the wife's nature and worth.
ὡςascomparative particleὡς: 'as'; introducing the wife's standing as 'weaker vessel.'
ἀσθενεστέρῳweakerDativeattributive adjective (comparative)ἀσθενής (compar.): 'weaker'; comparative — relatively weaker, likely in physical/social vulnerability, not in worth (cf. the co-heir clause).
σκεύειvesselDativeindirect object (to whom honor is shown)σκεῦος: 'vessel, instrument'; both spouses are 'vessels' (cf. 1 Thess 4:4), the wife the 'weaker' one.
τῷtheDativearticle (substantival, with γυναικείῳ)
γυναικείῳfeminine/the womanDativesubstantival adjective ('the female [vessel]')γυναικεῖος: 'female, womanly'; 'the feminine [vessel],' i.e. the wife.
ἀπονέμοντεςshowingPres Act Ptc · Nom Pl Masc · ἀπονέμωparticiple for imperative→ imperatival present (continual honoring)ἀπονέμω: 'assign, render, show'; here render due honor.
τιμήνhonorAccusativedirect object of ἀπονέμοντεςτιμή: 'honor, value'; the wife is to be honored, not merely tolerated.
ὡςascomparative particleὡς: 'as'; the second 'as,' raising the wife to co-heir.
καὶalsoadverbial καίκαί: 'also'; the wife is also a fellow heir.
συγκληρονόμοιfellow heirsNominativepredicate nominative (the husbands too, with their wives)συγκληρονόμος: 'co-heir, joint heir'; the nominative makes 'you [husbands]' joint-heirs with the wives of the grace of life — full spiritual equality.
χάριτοςof graceGenitivegenitive of the inheritance (objective)χάρις: 'grace, favor'; the grace inherited.
ζωῆςof lifeGenitivegenitive of apposition/description (grace = life)ζωή: 'life'; 'the grace of [eternal] life' (cf. 1:3–4).
εἰςso thatpreposition + articular infinitive (purpose/result)εἰς τό + inf.: 'so as to, in order that'; here negative purpose with μὴ.
τὸthearticle governing the infinitive
μὴnotnegative particle (with infinitive)μή: 'not'; that prayers be NOT hindered.
ἐγκόπτεσθαιto be hinderedPres Pass Inf · ἐγκόπτωinfinitive of purpose (articular)→ present passive (ongoing obstruction averted)ἐγκόπτω: 'hinder, impede' (lit. 'cut in'); marital wrong blocks the channel of prayer.
τὰςtheAccusativearticle (with προσευχὰς)
προσευχὰςprayersAccusativeaccusative subject of the infinitiveπροσευχή: 'prayer'; the couple's (or husbands') prayers, jeopardized by dishonor.
ὑμῶνyourGenitivegenitive of possession
8
Τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες,
Finally, all of you, be of one mind, sympathetic, loving as brothers, tenderhearted, humble in mind,
Summary exhortation to the whole communityδὲΤὸ … τέλος ('finally') broadens from the household to 'all'; a verbless string of five adjectives (one-minded, sympathetic, brother-loving, tenderhearted, humble) sketches the communal ethic, taking up an implied imperative.
ΤὸtheAccusativearticle (with τέλος, adverbial acc.)
δὲand/nowconjunction (transitional)δέ: transitional 'and, now'; turning to the summary.
τέλοςfinallyAccusativeadverbial accusative ('finally, to sum up')τέλος: 'end'; τὸ δὲ τέλος as adverb, 'finally, in conclusion.'
πάντεςallNominativesubject of implied imperative ('be')πᾶς: 'all'; the whole congregation, beyond the household roles.
ὁμόφρονεςof one mindNominativepredicate adjectiveὁμόφρων: 'of one mind, harmonious' (NT hapax); shared mind-set, not uniformity.
συμπαθεῖςsympatheticNominativepredicate adjectiveσυμπαθής: 'sympathetic, sharing feeling' (NT hapax); feeling with one another (cf. Heb 4:15).
φιλάδελφοιloving as brothersNominativepredicate adjectiveφιλάδελφος: 'loving the brethren' (NT hapax); the family affection of the church (cf. 1:22).
εὔσπλαγχνοιtenderheartedNominativepredicate adjectiveεὔσπλαγχνος: 'compassionate, tenderhearted' (lit. 'good-boweled'); deep-seated mercy (cf. Eph 4:32).
ταπεινόφρονεςhumble in mindNominativepredicate adjectiveταπεινόφρων: 'humble-minded'; lowliness over against pride (cf. 5:5).
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μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας, τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε.
not repaying evil for evil or insult for insult, but on the contrary blessing, because to this you were called, that you might inherit a blessing.
Non-retaliation and blessingasyndetonTwo participles (ἀποδιδόντες, εὐλογοῦντες) extend the exhortation: not retaliating but blessing. The ὅτι-clause grounds it in calling and inheritance — believers were called precisely to bless, and so to inherit blessing.
μὴnotnegative particle (with participle)μή: 'not'; negating retaliation.
ἀποδιδόντεςrepayingPres Act Ptc · Nom Pl Masc · ἀποδίδωμιparticiple for imperative (prohibitive)→ imperatival present (no ongoing retaliation)ἀποδίδωμι: 'give back, repay'; the lex talionis renounced (cf. Rom 12:17).
κακὸνevilAccusativedirect object of ἀποδιδόντεςκακός: 'evil, harm'; injury done.
ἀντὶforpreposition + genitive (exchange)ἀντί: 'in return for, for'; the exchange of like for like.
κακοῦevilGenitiveobject of ἀντὶκακός: 'evil'; the evil received.
ἢordisjunctive conjunctionἤ: 'or'; the second pair.
λοιδορίανinsultAccusativedirect object (of repaying)λοιδορία: 'abuse, reviling'; verbal insult (cf. Christ's silence under it, 2:23).
ἀντὶforpreposition + genitive (exchange)ἀντί: 'in return for.'
λοιδορίαςinsultGenitiveobject of ἀντὶλοιδορία: 'reviling.'
τοὐναντίονon the contraryadverbial accusative (crasis τὸ ἐναντίον)τοὐναντίον: 'on the contrary'; crasis of τὸ ἐναντίον — the sharp reversal to blessing.
δὲbutconjunction (adversative)δέ: 'but'; reinforcing the contrast.
εὐλογοῦντεςblessingPres Act Ptc · Nom Pl Masc · εὐλογέωparticiple for imperative→ imperatival present (habitual blessing)εὐλογέω: 'bless, speak well of'; returning blessing for injury (Luke 6:28; Rom 12:14).
ὅτιbecauseconjunction (causal)ὅτι: 'because'; grounding the call to bless.
εἰςtopreposition + accusative (purpose/goal)εἰς τοῦτο: 'for this very thing' — the purpose of the call.
τοῦτοthisAccusativeobject of εἰς (demonstrative)οὗτος: 'this'; the calling to bless and inherit.
ἐκλήθητεyou were calledAor Pass Indic 2 Pl · καλέωmain verb→ aorist (the definitive call)καλέω: 'call'; God's effectual call (cf. 1:15; 2:9, 21) — here to a vocation of blessing.
ἵναthatconjunction (purpose/result)ἵνα: 'in order that'; the goal of the call.
εὐλογίανa blessingAccusativedirect object of κληρονομήσητεεὐλογία: 'blessing'; the inheritance — wordplay with εὐλογοῦντες, those who bless inherit blessing.
κληρονομήσητεyou might inheritAor Act Subj 2 Pl · κληρονομέωverb of the ἵνα-clause→ aorist subjunctive (the goal attained)κληρονομέω: 'inherit, obtain'; the inheritance theme of 1 Peter (1:4).
10
ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον,
For the one who desires to love life and to see good days, let him keep his tongue from evil and his lips from speaking deceit;
Scriptural ground (Psalm 34:13–17 LXX)γὰργάρ introduces the proof from Ps 33:13–17 LXX (34:12–16 ET): the formula for loving life is to restrain the tongue, turn from evil, and pursue peace. The citation grounds the non-retaliation of v.9.
ὁthe (one)Nominativearticle (substantizing the participle)
γὰρforconjunction (explanatory)γάρ: 'for'; introducing the scriptural support.
θέλωνdesiringPres Act Ptc · Nom Sg Masc · θέλωsubstantival participle (subject)→ present (settled desire)θέλω: 'wish, desire'; 'the one wanting to love life.'
ζωὴνlifeAccusativedirect object of ἀγαπᾶνζωή: 'life'; full, blessed life.
ἀγαπᾶνto lovePres Act Inf · ἀγαπάωcomplementary infinitive (with θέλων)→ present infinitiveἀγαπάω: 'love'; 'to love life,' i.e. to relish it.
καὶandconjunction (coordinating)
ἰδεῖνto seeAor Act Inf · ὁράωcomplementary infinitive (with θέλων)→ aorist infinitive (to experience)ὁράω: 'see'; 'to see good days' — Hebraic idiom for enjoying prosperity.
ἡμέραςdaysAccusativedirect object of ἰδεῖνἡμέρα: 'day'; 'good days,' a flourishing life.
ἀγαθὰςgoodAccusativeattributive adjectiveἀγαθός: 'good'; the quality of the days.
παυσάτωlet him keep/ceaseAor Act Impv 3 Sg · παύωmain verb (3rd-person imperative)→ aorist imperative (decisive restraint)παύω: 'stop, restrain'; 'let him make his tongue cease from evil.'
τὴνtheAccusativearticle (with γλῶσσαν)
γλῶσσανtongueAccusativedirect object of παυσάτωγλῶσσα: 'tongue'; the instrument of evil speech.
ἀπὸfrompreposition + genitive (separation)ἀπό: 'from'; restraint away from evil.
κακοῦevilGenitiveobject of ἀπὸ (separation)κακός: 'evil'; evil speech.
καὶandconjunction (coordinating)
χείληlipsAccusativedirect object (zeugma with παυσάτω)χεῖλος: 'lip'; parallel organ of speech.
τοῦthearticle governing the infinitive (separation/purpose)
μὴnotnegative particle (with infinitive)μή: 'not'; lips from NOT speaking deceit.
λαλῆσαιto speakAor Act Inf · λαλέωarticular infinitive (of separation)→ aorist infinitiveλαλέω: 'speak'; 'from speaking deceit.'
δόλονdeceitAccusativedirect object of λαλῆσαιδόλος: 'deceit, guile'; the same word denied of Christ (2:22).
11
ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν.
let him turn away from evil and do good; let him seek peace and pursue it.
Scriptural ground continued (Ps 34:14 LXX)δὲFour aorist imperatives carry the citation forward: turn from evil, do good, seek peace, pursue it — the active counterpart to restraining speech.
ἐκκλινάτωlet him turn awayAor Act Impv 3 Sg · ἐκκλίνωmain verb (3rd-person imperative)→ aorist imperative (decisive turning)ἐκκλίνω: 'turn aside, avoid'; deliberate departure from evil.
δὲandconjunction (continuative)δέ: 'and, but'; linking the imperatives.
ἀπὸfrompreposition + genitive (separation)ἀπό: 'from.'
κακοῦevilGenitiveobject of ἀπὸκακός: 'evil.'
καὶandconjunction (coordinating)
ποιησάτωlet him doAor Act Impv 3 Sg · ποιέωmain verb (3rd-person imperative)→ aorist imperativeποιέω: 'do, make'; active doing of good (cf. ἀγαθοποιέω, v.6).
ἀγαθόνgoodAccusativedirect object of ποιησάτωἀγαθός: 'good'; the good deed.
ζητησάτωlet him seekAor Act Impv 3 Sg · ζητέωmain verb (3rd-person imperative)→ aorist imperativeζητέω: 'seek'; actively pursue peace.
εἰρήνηνpeaceAccusativedirect object of ζητησάτωεἰρήνη: 'peace'; the object of pursuit.
καὶandconjunction (coordinating)
διωξάτωlet him pursueAor Act Impv 3 Sg · διώκωmain verb (3rd-person imperative)→ aorist imperative (energetic pursuit)διώκω: 'pursue, chase'; peace is to be hunted down, not merely wished.
αὐτήνitAccusativedirect object of διωξάτω (resuming εἰρήνην)αὐτός: 'it'; peace, the object pursued.
12
ὅτι ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά.
For the eyes of the Lord are on the righteous, and his ears are open to their prayer; but the face of the Lord is against those who do evil.
Scriptural ground: the Lord's regard (Ps 34:15–16 LXX)ὅτιThe citation's conclusion (ὅτι, 'for'): the Lord watches over the righteous and hears their prayer, but sets his face against evildoers. A verbless clause; the contrast underwrites the call to do good even under hostility.
ὅτιforconjunction (causal)ὅτι: 'for, because'; grounding the imperatives in the Lord's attentiveness.
ὀφθαλμοὶeyesNominativesubject (verbless clause)ὀφθαλμός: 'eye'; anthropomorphism for the Lord's watchful care.
κυρίουof the LordGenitivegenitive of possessionκύριος: 'Lord'; here YHWH of the psalm.
ἐπὶonpreposition + accusative (favorable regard)ἐπί: 'upon, toward'; favorable attention.
δικαίουςthe righteousAccusativeobject of ἐπὶδίκαιος: 'righteous'; those who do good.
καὶandconjunction (coordinating)
ὦταearsNominativesubject (verbless clause)οὖς: 'ear'; the Lord attentive to prayer.
αὐτοῦhisGenitivegenitive of possessionαὐτός: 'his'; the Lord's.
εἰςtopreposition + accusative (direction)εἰς: 'toward, unto'; ears inclined to their plea.
δέησινprayerAccusativeobject of εἰςδέησις: 'petition, supplication'; the prayer of the righteous, heard.
αὐτῶνtheirGenitivegenitive of possessionαὐτός: 'their'; the righteous'.
πρόσωπονfaceNominativesubject (verbless clause, contrast)πρόσωπον: 'face'; the Lord's face set against — opposition, judgment.
δὲbutconjunction (adversative)δέ: 'but'; the turn to the evildoers.
κυρίουof the LordGenitivegenitive of possessionκύριος: 'Lord.'
ἐπὶagainstpreposition + accusative (hostile regard)ἐπί: here 'against' — hostile setting of the face.
ποιοῦνταςthose who doPres Act Ptc · Acc Pl Masc · ποιέωsubstantival participle (object of ἐπὶ)→ present (habitual doers of evil)ποιέω: 'do'; 'those doing evil things.'
κακάevil thingsAccusativedirect object of ποιοῦνταςκακός: 'evil'; the deeds that draw the Lord's opposition.
13
Καὶ τίς ὁ κακώσων ὑμᾶς ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε;
And who will harm you if you become zealous for what is good?
Rhetorical question: zeal for good and immunity from harmΚαὶA rhetorical question drawing the implication of the psalm: the Lord guards the righteous, so who can really harm those zealous for good? The expected answer ('no one — ultimately') prepares for the concessive 'but even if' of v.14.
Καὶandconjunction (connective)καί: 'and'; linking to the psalm's assurance.
τίςwhoNominativeinterrogative pronoun (subject)τίς: 'who?'; rhetorical — expecting 'no one of consequence.'
ὁthe (one)Nominativearticle (substantizing the participle)
κακώσωνgoing to harmFut Act Ptc · Nom Sg Masc · κακόωsubstantival participle (predicate, future)→ future (the prospective harmer)κακόω: 'harm, mistreat'; the future participle, 'the one who will harm you' (cf. Isa 50:9 LXX).
ὑμᾶςyouAccusativedirect object of κακώσωνσύ: 'you' (pl.); the believers.
ἐὰνifconjunction (conditional)ἐάν: 'if'; introducing the prospective condition.
τοῦof theGenitivearticle (substantival, with ἀγαθοῦ)
ἀγαθοῦgoodGenitiveobjective genitive (with ζηλωταὶ)ἀγαθός: 'good'; 'zealots of the good' — devoted to what is good.
ζηλωταὶzealousNominativepredicate nominative (with γένησθε)ζηλωτής: 'zealot, eager devotee'; ardent for the good.
γένησθεyou becomeAor Mid Subj 2 Pl · γίνομαιverb of the ἐὰν-clause→ aorist subjunctive (entering the state)γίνομαι: 'become'; 'if you prove to be zealots of good.'
14
ἀλλ’ εἰ καὶ πάσχοιτε διὰ δικαιοσύνην, μακάριοι. τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε μηδὲ ταραχθῆτε,
But even if you should suffer for righteousness' sake, you are blessed. Do not fear what they fear, nor be troubled,
Concessive blessing on suffering for righteousnessἀλλ’A fourth-class condition (εἰ … πάσχοιτε, optative) concedes the possibility of suffering — yet pronounces the sufferers 'blessed' (Matt 5:10). The double prohibition (μὴ φοβηθῆτε … μηδὲ ταραχθῆτε) echoes Isa 8:12–13 LXX, setting up the sanctifying of Christ in v.15.
ἀλλ’butadversative conjunctionἀλλά: 'but'; the turn from 'who will harm you?' to 'even if you do suffer.'
εἰifconjunction (conditional, 4th class)εἰ: 'if'; with the optative, a remote/concessive condition.
καὶevenadverbial καί (concessive)καί: 'even'; εἰ καί, 'even if.'
πάσχοιτεyou should sufferPres Act Opt 2 Pl · πάσχωverb of the protasis (optative)→ present optative (contingent suffering)πάσχω: 'suffer'; a 1 Peter keyword (2:19–23; 4:1, 13) — suffering for righteousness.
διὰforpreposition + accusative (cause)διά: 'because of, for the sake of'; the ground of the suffering.
δικαιοσύνηνrighteousnessAccusativeobject of διὰ (cause)δικαιοσύνη: 'righteousness'; right conduct that provokes hostility (cf. Matt 5:10).
μακάριοιblessedNominativepredicate adjective (verbless beatitude)μακάριος: 'blessed, happy'; the Beatitude's pronouncement on the persecuted (Matt 5:10).
τὸνtheAccusativearticle (with φόβον)
δὲand/butconjunction (transitional)δέ: 'and, but'; introducing the Isaiah-shaped prohibition.
φόβονfearAccusativecognate accusative (object of φοβηθῆτε)φόβος: 'fear'; 'their fear' — either the fear they cause or the fear they feel (Isa 8:12 LXX, 'do not fear their fear').
αὐτῶνtheirGenitivegenitive (subjective/objective)αὐτός: 'their'; the persecutors'.
μὴnotnegative particle (with subjunctive)μή: 'not'; prohibitive.
φοβηθῆτεbe afraidAor Pass Subj 2 Pl · φοβέομαιprohibitive subjunctive→ aorist subjunctive (prohibition)φοβέομαι: 'fear'; do not be intimidated by them (Isa 8:12).
μηδὲnornegative conjunctionμηδέ: 'and not, nor'; the second prohibition.
ταραχθῆτεbe troubledAor Pass Subj 2 Pl · ταράσσωprohibitive subjunctive→ aorist subjunctive (prohibition)ταράσσω: 'agitate, trouble'; do not be inwardly shaken (Isa 8:12 LXX).
15
κύριον δὲ τὸν Χριστὸν ἁγιάσατε ἐν ταῖς καρδίαις ὑμῶν, ἕτοιμοι ἀεὶ πρὸς ἀπολογίαν παντὶ τῷ αἰτοῦντι ὑμᾶς λόγον περὶ τῆς ἐν ὑμῖν ἐλπίδος,
but sanctify Christ as Lord in your hearts, always ready to make a defense to everyone who asks you for a reason for the hope that is in you,
Sanctify Christ as Lord; readiness to give a defenseδὲReworking Isa 8:13 LXX ('sanctify the Lord himself'), Peter writes 'sanctify Christ as Lord' — a striking identification of Christ with YHWH. The remedy for fear is to enthrone Christ within and to stand ready (ἕτοιμοι) with a reasoned defense of hope.
κύριονas LordAccusativeobject complement (sanctify X as Lord)κύριος: 'Lord'; predicate to Χριστόν — 'sanctify Christ as Lord,' applying Isa 8:13's κύριος to Christ.
δὲbutconjunction (adversative)δέ: 'but'; over against fearing them, sanctify Christ.
τὸνtheAccusativearticle (with Χριστὸν)
ΧριστὸνChristAccusativedirect object of ἁγιάσατεΧριστός: 'Christ'; the one to be hallowed as Lord (earliest reading, vs. later τὸν θεόν).
ἁγιάσατεsanctifyAor Act Impv 2 Pl · ἁγιάζωmain verb (imperative)→ aorist imperative (decisive hallowing)ἁγιάζω: 'hallow, set apart as holy'; revere Christ as Lord supremely (Isa 8:13 LXX).
ἐνinpreposition + dative (sphere)ἐν: 'in'; the inner sphere of the act.
ταῖςtheDativearticle (with καρδίαις)
καρδίαιςheartsDativeobject of ἐν (sphere)καρδία: 'heart'; the inner self where Christ is enthroned.
ὑμῶνyourGenitivegenitive of possession
ἕτοιμοιreadyNominativepredicate adjective (with implied 'being')ἕτοιμος: 'ready, prepared'; constant readiness to answer.
ἀεὶalwaysadverb (time)ἀεί: 'always'; at any moment of challenge.
πρὸςforpreposition + accusative (purpose)πρός: 'for, toward'; ready for a defense.
ἀπολογίανa defenseAccusativeobject of πρὸςἀπολογία: 'defense, reply'; a reasoned answer (the 'apologetic' term), often in legal settings.
παντὶto everyoneDativeindirect object (with τῷ αἰτοῦντι)πᾶς: 'every'; to anyone who asks.
τῷthe (one)Dativearticle (substantizing the participle)
αἰτοῦντιaskingPres Act Ptc · Dat Sg Masc · αἰτέωsubstantival participle (indirect object)→ present (whoever asks)αἰτέω: 'ask, demand'; 'the one asking you' for an account.
ὑμᾶςyouAccusativedirect object of αἰτοῦντισύ: 'you' (pl.).
λόγονa reasonAccusativedouble accusative (asks you a reason)λόγος: here 'account, reason'; an explanation for the hope held.
περὶconcerningpreposition + genitive (reference)περί: 'concerning, about'; the topic of the account — the hope.
τῆςtheGenitivearticle (with ἐλπίδος)
ἐνinpreposition + dative (attributive: 'the in-you hope')ἐν: 'in'; the hope resident in them.
ὑμῖνyouDativeobject of ἐνσύ: 'you' (pl.); the locus of the hope.
ἐλπίδοςhopeGenitiveobject of περὶ (reference)ἐλπίς: 'hope'; the living hope of 1:3 — the believer's distinguishing mark.
16
ἀλλὰ μετὰ πραΰτητος καὶ φόβου, συνείδησιν ἔχοντες ἀγαθήν, ἵνα ἐν ᾧ καταλαλεῖσθε καταισχυνθῶσιν οἱ ἐπηρεάζοντες ὑμῶν τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν.
but with gentleness and reverence, keeping a good conscience, so that, when you are slandered, those who revile your good conduct in Christ may be put to shame.
Manner of the defense; aim of shaming the slanderersἀλλὰThe defense (v.15) is to be made 'but with gentleness and reverence' — not with contentiousness. A good conscience and good conduct turn the tables: the very slander rebounds in the slanderers' shame (cf. 2:12, 15).
ἀλλὰbutadversative conjunctionἀλλά: 'but'; qualifying the manner of the ἀπολογία.
μετὰwithpreposition + genitive (manner/attendant)μετά: 'with'; the accompanying disposition of the defense.
πραΰτητοςgentlenessGenitiveobject of μετὰ (manner)πραΰτης: 'gentleness, meekness'; the temper that disarms (cf. πραΰς, v.4).
καὶandconjunction (coordinating)
φόβουreverenceGenitiveobject of μετὰ (manner)φόβος: 'fear, reverence'; reverence toward God (so most), grounding the gentle defense.
συνείδησινconscienceAccusativedirect object of ἔχοντεςσυνείδησις: 'conscience'; the inner moral witness, key to vv.16, 21.
ἔχοντεςhavingPres Act Ptc · Nom Pl Masc · ἔχωcircumstantial participle (manner)→ present (continual keeping)ἔχω: 'have, hold'; keeping a clear conscience as the defense is made.
ἀγαθήνgoodAccusativeattributive adjective (with συνείδησιν)ἀγαθός: 'good'; an untroubled, clear conscience.
ἵναso thatconjunction (purpose/result)ἵνα: 'in order that'; the intended shaming of the slanderers.
ἐνinpreposition + dative (relative: 'in [the matter] in which')ἐν ᾧ: 'in the very thing in which' (or 'whereas') — the point at which they are slandered becomes the point of the slanderers' shame.
ᾧwhichDativerelative pronoun (object of ἐν)ὅς: relative; the respect in which slander occurs.
καταλαλεῖσθεyou are slanderedPres Pass Indic 2 Pl · καταλαλέωverb of the relative clause→ present passive (ongoing slander)καταλαλέω: 'speak against, slander'; the hostility of 2:12.
καταισχυνθῶσινmay be put to shameAor Pass Subj 3 Pl · καταισχύνωverb of the ἵνα-clause→ aorist passive subjunctive (the intended outcome)καταισχύνω: 'put to shame, disgrace'; the slanderers exposed by the believers' good life.
οἱthe (ones)Nominativearticle (substantizing the participle)
ἐπηρεάζοντεςrevilingPres Act Ptc · Nom Pl Masc · ἐπηρεάζωsubstantival participle (subject of καταισχυνθῶσιν)→ present (those who keep maligning)ἐπηρεάζω: 'mistreat, malign, threaten'; the abusers of the believers' conduct (cf. Luke 6:28).
ὑμῶνyourGenitivegenitive of possession
τὴνtheAccusativearticle (with ἀναστροφήν)
ἀγαθὴνgoodAccusativeattributive adjective (with ἀναστροφήν)ἀγαθός: 'good'; the quality of the conduct that is reviled.
ἐνinpreposition + dative (sphere)ἐν Χριστῷ: 'in Christ'; the conduct that is lived in union with him.
ΧριστῷChristDativeobject of ἐν (union)Χριστός: 'Christ'; the sphere of the good conduct.
ἀναστροφήνconductAccusativedirect object of ἐπηρεάζοντεςἀναστροφή: 'conduct, way of life' (see v.1); the 'good conduct in Christ' that the world maligns.
17
κρεῖττον γὰρ ἀγαθοποιοῦντας, εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, πάσχειν ἢ κακοποιοῦντας.
For it is better, if God's will should so will, to suffer for doing good than for doing evil.
Maxim: better to suffer for good than for evilγὰργάρ grounds the preceding: undeserved suffering, if God wills it, is 'better' than deserved suffering. The optative θέλοι keeps the suffering contingent on God's will, not on the believer's wrongdoing — the bridge to Christ's example in v.18.
κρεῖττονbetterNominativepredicate adjective (comparative, impersonal 'it is better')κρείττων: 'better'; comparative of ἀγαθός — the preferable lot.
γὰρforconjunction (explanatory)γάρ: 'for'; grounding the call to good conduct under slander.
ἀγαθοποιοῦνταςdoing goodPres Act Ptc · Acc Pl Masc · ἀγαθοποιέωcircumstantial participle (acc. subject of πάσχειν)→ present (while doing good)ἀγαθοποιέω: 'do good' (see v.6); the cause of the undeserved suffering.
εἰifconjunction (conditional, 4th class)εἰ: 'if'; with the optative, a remote condition.
θέλοιshould willPres Act Opt 3 Sg · θέλωverb of the protasis (optative)→ present optative (contingent willing)θέλω: 'will, wish'; the suffering happens only 'if God's will should will it.'
τὸtheNominativearticle (with θέλημα)
θέλημαwillNominativesubject of θέλοι (cognate)θέλημα: 'will'; God's will, the only sanction for the believer's suffering.
τοῦof theGenitivearticle (with θεοῦ)
θεοῦof GodGenitivegenitive of possession/sourceθεός: 'God'; whose will governs.
πάσχεινto sufferPres Act Inf · πάσχωsubject infinitive (with κρεῖττον)→ present infinitiveπάσχω: 'suffer' (see v.14); the act weighed as 'better' when undeserved.
ἢthancomparative particle (after κρεῖττον)ἤ: 'than'; the comparison's second member.
κακοποιοῦνταςdoing evilPres Act Ptc · Acc Pl Masc · κακοποιέωcircumstantial participle (acc., implied second πάσχειν)→ present (while doing evil)κακοποιέω: 'do evil, do wrong'; suffering for one's own wrongdoing — the inferior cause (cf. 2:20).
18
ὅτι καὶ Χριστὸς ἅπαξ περὶ ἁμαρτιῶν ἔπαθεν, δίκαιος ὑπὲρ ἀδίκων, ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, θανατωθεὶς μὲν σαρκὶ ζῳοποιηθεὶς δὲ πνεύματι·
Because Christ also suffered once for sins, the righteous for the unrighteous, that he might bring you to God, having been put to death in the flesh but made alive in the spirit;
Christological ground: Christ's once-for-all sufferingὅτιὅτι grounds the whole exhortation in Christ's example and work: he suffered ἅπαξ ('once for all'), the righteous for the unrighteous, to bring believers to God. The μέν … δέ antithesis (σαρκί / πνεύματι) frames his death and vivification and launches the famous passage of vv.19–21.
ὅτιbecauseconjunction (causal)ὅτι: 'because'; grounding the believer's righteous suffering in Christ's.
καὶalsoadverbial καίκαί: 'also, even'; Christ too suffered — the supreme precedent.
ΧριστὸςChristNominativesubject of ἔπαθενΧριστός: 'Christ'; the righteous sufferer par excellence (cf. 2:21–24).
ἅπαξonce for alladverb (time)ἅπαξ: 'once, once for all'; the unrepeatable sufficiency of his suffering (cf. Heb 9:26–28).
περὶforpreposition + genitive (concerning/for)περὶ ἁμαρτιῶν: 'concerning sins' — sacrificial idiom (LXX 'sin offering'), the purpose of his suffering.
ἁμαρτιῶνsinsGenitiveobject of περὶἁμαρτία: 'sin'; the sins atoned for.
ἔπαθενsufferedAor Act Indic 3 Sg · πάσχωmain verb→ aorist (the once-for-all event)πάσχω: 'suffer'; here of Christ's passion and death (the variant ἀπέθανεν 'died' is read by some).
δίκαιοςthe righteousNominativepredicate/appositional nominativeδίκαιος: 'righteous'; the sinless one (2:22), in apposition to Christ.
ὑπὲρforpreposition + genitive (substitution/benefit)ὑπέρ: 'on behalf of, in place of'; the substitutionary force, 'the righteous for the unrighteous.'
ἀδίκωνthe unrighteousGenitiveobject of ὑπὲρἄδικος: 'unrighteous'; those for whom he suffered — believers in their former state.
ἵναthatconjunction (purpose)ἵνα: 'in order that'; the saving aim.
ὑμᾶςyouAccusativedirect object of προσαγάγῃσύ: 'you' (pl.); the beneficiaries (variant ἡμᾶς, 'us').
προσαγάγῃhe might bringAor Act Subj 3 Sg · προσάγωverb of the ἵνα-clause→ aorist subjunctive (the access secured)προσάγω: 'bring near, present'; cultic/courtly access — Christ brings us into God's presence (cf. Eph 2:18).
τῷtoDativearticle (with θεῷ)
θεῷGodDativeindirect object (to whom brought)θεός: 'God'; the goal of the bringing-near.
θανατωθεὶςhaving been put to deathAor Pass Ptc · Nom Sg Masc · θανατόωcircumstantial participle (means/attendant; μέν)→ aorist passive (the death)θανατόω: 'put to death'; the first member of the antithesis — death 'in the flesh.'
μὲνon the one handparticle (correlative with δέ)μέν: marking the first of the antithetical pair (σαρκί … πνεύματι).
σαρκὶin fleshDativedative of respect/sphereσάρξ: 'flesh'; the sphere of his death — his mortal, earthly existence.
ζῳοποιηθεὶςhaving been made aliveAor Pass Ptc · Nom Sg Masc · ζῳοποιέωcircumstantial participle (means/attendant; δέ)→ aorist passive (the vivification)ζῳοποιέω: 'make alive, give life'; the second member — raised/vivified 'in the spirit' (his resurrection life).
δὲbut on the other handparticle (correlative with μέν)δέ: completing the μέν … δέ antithesis.
πνεύματιin spiritDativedative of respect/sphereπνεῦμα: 'spirit'; the sphere of his being made alive — the resurrection-life by the Spirit (the dat. parallel to σαρκί is debated).
19
ἐν ᾧ καὶ τοῖς ἐν φυλακῇ πνεύμασιν πορευθεὶς ἐκήρυξεν,
in which also he went and proclaimed to the spirits in prison,
The proclamation to the spirits in prisonasyndetonThe most disputed verse of the chapter. ἐν ᾧ ('in which' — i.e. in the spirit/state of v.18, or 'on which occasion') governs the going and proclaiming to 'the spirits in prison.' Whether this is the preincarnate Christ preaching through Noah, the risen Christ announcing victory to fallen angels (1 Enoch tradition), or a descent to the dead is the classic crux; it is flagged, not resolved.
ἐνinpreposition + dative (relative: 'in which')ἐν ᾧ: 'in which / on which occasion'; ambiguous — 'in [which] spirit' (resuming πνεύματι, v.18) or 'in [the course of] which.'
ᾧwhichDativerelative pronoun (object of ἐν)ὅς: relative; antecedent πνεύματι (v.18), or the whole prior clause.
καὶalsoadverbial καίκαί: 'also'; adding this further act to the vivification.
τοῖςtheDativearticle (with πνεύμασιν)
ἐνinpreposition + dative (place, attributive)ἐν φυλακῇ: 'in prison'; the place of the spirits' confinement.
φυλακῇprisonDativeobject of ἐν (place)φυλακή: 'prison, place of custody'; the confinement of the disobedient spirits (cf. 1 Enoch 10–21; 2 Pet 2:4; Jude 6).
πνεύμασινto the spiritsDativeindirect object of ἐκήρυξενπνεῦμα: 'spirit'; 'the spirits in prison' — most likely the fallen angels of Gen 6 / 1 Enoch, or the disobedient of Noah's day.
πορευθεὶςhaving goneAor Pass Ptc · Nom Sg Masc · πορεύομαιcircumstantial participle (attendant/temporal)→ aorist (the journey)πορεύομαι: 'go, journey'; the 'going' — repeated in v.22 of the ascent, suggesting a triumphal progress rather than a descent for some interpreters.
ἐκήρυξενhe proclaimedAor Act Indic 3 Sg · κηρύσσωmain verb→ aorist (the act of proclamation)κηρύσσω: 'proclaim, herald'; whether a saving offer or a heraldic announcement of victory/judgment is itself disputed (κηρύσσω ≠ εὐαγγελίζομαι).
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ἀπειθήσασίν ποτε ὅτε ἀπεξεδέχετο ἡ τοῦ θεοῦ μακροθυμία ἐν ἡμέραις Νῶε κατασκευαζομένης κιβωτοῦ εἰς ἣν ὀλίγοι, τοῦτ’ ἔστιν ὀκτὼ ψυχαί, διεσώθησαν δι’ ὕδατος.
who formerly disobeyed, when God's patience waited in the days of Noah while the ark was being prepared, in which a few — that is, eight souls — were brought safely through water.
The spirits identified: the disobedient of Noah's dayasyndetonAn attributive participle (ἀπειθήσασιν) qualifies the spirits as those who 'once disobeyed' in Noah's day, while God's patience waited and the ark was built. The 'few — eight souls — saved through water' supplies the type that v.21 will name baptism's antitype.
ἀπειθήσασίνwho disobeyedAor Act Ptc · Dat Pl Masc · ἀπειθέωattributive participle (with πνεύμασιν, v.19)→ aorist (their past disobedience)ἀπειθέω: 'disobey, refuse to believe' (see v.1); identifying the spirits with the rebels of Noah's generation.
ποτεformerlyadverb (time)ποτέ: 'once, formerly'; in the distant past of the flood.
ὅτεwhenconjunction (temporal)ὅτε: 'when'; dating the disobedience to Noah's day.
ἀπεξεδέχετοwas waitingImpf Mid Indic 3 Sg · ἀπεκδέχομαιverb of the ὅτε-clause→ imperfect (God's prolonged forbearance)ἀπεκδέχομαι: 'wait patiently for, await'; here God's patience 'kept waiting' for repentance.
ἡtheNominativearticle (with μακροθυμία)
τοῦof theGenitivearticle (with θεοῦ)
θεοῦof GodGenitivegenitive of possessionθεός: 'God'; whose patience waited.
μακροθυμίαpatienceNominativesubject of ἀπεξεδέχετομακροθυμία: 'patience, forbearance'; God's long delay of judgment (cf. 2 Pet 3:9).
ἐνinpreposition + dative (time)ἐν ἡμέραις: 'in the days'; temporal setting.
ἡμέραιςdaysDativeobject of ἐν (time)ἡμέρα: 'day'; 'the days of Noah.'
Νῶεof NoahGenitivegenitive of time/possession (indeclinable name)Νῶε: 'Noah' (indeclinable); the patriarch of the flood narrative (Gen 6–9).
κατασκευαζομένηςbeing preparedPres Pass Ptc · Gen Sg Fem · κατασκευάζωgenitive absolute (temporal)→ present passive (the building underway)κατασκευάζω: 'build, construct, prepare'; the ark under construction — the span of God's patience.
κιβωτοῦthe arkGenitivesubject of the genitive absoluteκιβωτός: 'ark, chest'; Noah's vessel of salvation.
εἰςintopreposition + accusative (entrance)εἰς ἣν: 'into which'; entry into the ark.
ἣνwhichAccusativerelative pronoun (object of εἰς; antecedent κιβωτοῦ)ὅς: relative; the ark into which the few entered.
ὀλίγοιfewNominativesubject of διεσώθησανὀλίγος: 'few'; the small remnant saved — a sobering note amid persecution.
τοῦτ’thatNominativedemonstrative (in the explanatory formula)οὗτος: 'this'; τοῦτ’ ἔστιν, 'that is,' introducing the precise number.
ἔστινisPres Act Indic 3 Sg · εἰμίcopula (explanatory formula 'that is')→ present (definition)εἰμί: 'is'; in the idiom τοῦτ’ ἔστιν, 'that is to say.'
ὀκτὼeightNominativeattributive numeral (with ψυχαί)ὀκτώ: 'eight' (indeclinable numeral, here adjectival); Noah, his wife, three sons, and their wives.
ψυχαίsoulsNominativeapposition to ὀλίγοιψυχή: 'soul, person, life'; here 'persons' — the eight who survived.
διεσώθησανwere brought safelyAor Pass Indic 3 Pl · διασῴζωmain verb→ aorist passive (the rescue)διασῴζω: 'bring safely through, rescue'; the eight delivered through the flood.
δι’throughpreposition + genitive (means/medium)διά: 'through'; either local ('through [the midst of] water') or instrumental ('by means of water') — the ambiguity feeds v.21's typology.
ὕδατοςwaterGenitiveobject of δι’ὕδωρ: 'water'; the flood-waters through which they passed — the type of baptismal water.
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ὃ καὶ ὑμᾶς ἀντίτυπον νῦν σῴζει βάπτισμα, οὐ σαρκὸς ἀπόθεσις ῥύπου ἀλλὰ συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν, δι’ ἀναστάσεως Ἰησοῦ Χριστοῦ,
which water, as an antitype, now saves you — baptism, not as a removal of dirt from the flesh but as the appeal of a good conscience toward God — through the resurrection of Jesus Christ,
Baptism as the antitype of the floodasyndetonThe relative ὅ (antecedent ὕδατος) declares the flood-water the type of which baptism is the 'antitype' (ἀντίτυπον) that 'now saves you.' Two clarifications guard against misunderstanding: baptism saves not as physical washing but as the 'appeal/pledge of a good conscience toward God,' and its saving power is grounded δι’ ἀναστάσεως — through Christ's resurrection. ἐπερώτημα and the 'baptism saves' language are classic cruxes.
ὃwhichNominativerelative pronoun (subject; antecedent ὕδατος)ὅς: relative; 'which [water],' linking baptism's water to the flood (the later text reads dative ᾧ).
καὶalsoadverbial καίκαί: 'also, indeed'; the water that did so then also saves now.
ὑμᾶςyouAccusativedirect object of σῴζεισύ: 'you' (pl.); the saved.
ἀντίτυπονas an antitypeNominativepredicate nominative / appositional (the water as antitype)ἀντίτυπος: 'corresponding, antitype'; baptism (or its water) answers to the flood as the fulfilling counterpart (cf. Heb 9:24).
νῦνnowadverb (time)νῦν: 'now'; in the present age, over against Noah's day.
σῴζειsavesPres Act Indic 3 Sg · σῴζωmain verb→ present (the saving now in force)σῴζω: 'save'; the bold statement 'baptism saves you' — qualified at once by the clauses that follow.
βάπτισμαbaptismNominativeapposition to ὅ (defining the antitype)βάπτισμα: 'baptism'; named as the antitype — the saving thing is baptism, not the mere water.
οὐnotnegative particleοὐ: 'not'; negating the wrong understanding of baptism's efficacy.
σαρκὸςof fleshGenitivegenitive (source/separation, with ἀπόθεσις)σάρξ: 'flesh, body'; the physical body, whose dirt is NOT what baptism removes.
ἀπόθεσιςremovalNominativepredicate nominative (the negated definition)ἀπόθεσις: 'putting off, removal'; baptism is not a bath for bodily dirt — not mere ritual washing.
ῥύπουof dirtGenitiveobjective genitive (with ἀπόθεσις)ῥύπος: 'dirt, filth'; bodily uncleanness.
ἀλλὰbutadversative conjunctionἀλλά: 'but'; the positive definition of what baptism is.
συνειδήσεωςof conscienceGenitivegenitive (subjective/objective, with ἐπερώτημα)συνείδησις: 'conscience' (see v.16); the good conscience that pledges/appeals to God.
ἀγαθῆςgoodGenitiveattributive adjective (with συνειδήσεως)ἀγαθός: 'good'; a clear conscience.
ἐπερώτημαappeal/pledgeNominativepredicate nominative (the positive definition)ἐπερώτημα: 'inquiry, request, pledge'; a crux — either an 'appeal' to God for a good conscience, or a 'pledge/answer' of a good conscience (baptismal interrogation), or a formal 'undertaking.'
εἰςtowardpreposition + accusative (direction)εἰς θεόν: 'toward God'; the direction of the appeal/pledge.
θεόνGodAccusativeobject of εἰςθεός: 'God'; the one to whom the conscience appeals.
δι’throughpreposition + genitive (means)διά: 'through, by means of'; baptism saves 'through the resurrection' — its power is Christ's risen life, not the rite itself.
ἀναστάσεωςresurrectionGenitiveobject of δι’ (means)ἀνάστασις: 'resurrection'; the ground of baptism's saving efficacy (cf. 1:3).
Ἰησοῦof JesusGenitivegenitive (whose resurrection)Ἰησοῦς: 'Jesus.'
ΧριστοῦChristGenitivegenitive (apposition/name-title)Χριστός: 'Christ'; the risen Lord whose resurrection saves.
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ὅς ἐστιν ἐν δεξιᾷ θεοῦ πορευθεὶς εἰς οὐρανόν, ὑποταγέντων αὐτῷ ἀγγέλων καὶ ἐξουσιῶν καὶ δυνάμεων.
who is at the right hand of God, having gone into heaven, with angels and authorities and powers having been subjected to him.
Christ's exaltation and universal subjectionasyndetonA relative clause (ὅς, antecedent Jesus Christ) crowns the section: the risen Christ is enthroned at God's right hand (Ps 110:1), having ascended, with every angelic and cosmic power subjected to him (cf. Eph 1:20–22). The believers' suffering is framed by Christ's victory — assurance for the persecuted.
ὅςwhoNominativerelative pronoun (subject; antecedent Christ)ὅς: relative; resuming Jesus Christ of v.21.
ἐστινisPres Act Indic 3 Sg · εἰμίcopula→ present (his abiding enthronement)εἰμί: 'is'; Christ's present session at God's right hand.
ἐνatpreposition + dative (place)ἐν δεξιᾷ: 'at the right hand'; the place of honor and authority (Ps 110:1).
δεξιᾷright handDativeobject of ἐν (place)δεξιός: 'right (hand)'; the position of supreme authority beside God.
θεοῦof GodGenitivegenitive of possessionθεός: 'God'; whose right hand Christ occupies.
πορευθεὶςhaving goneAor Pass Ptc · Nom Sg Masc · πορεύομαιcircumstantial participle (temporal/causal)→ aorist (the ascension)πορεύομαι: 'go, journey'; the ascent into heaven (the same verb as v.19, framing the section's 'going').
εἰςintopreposition + accusative (direction)εἰς οὐρανόν: 'into heaven'; the goal of the ascent.
οὐρανόνheavenAccusativeobject of εἰςοὐρανός: 'heaven'; where Christ now reigns.
ὑποταγέντωνhaving been subjectedAor Pass Ptc · Gen Pl Masc · ὑποτάσσωgenitive absolute (attendant circumstance)→ aorist passive (their subjection accomplished)ὑποτάσσω: 'subject, subordinate'; the cosmic powers placed under Christ — the same verb that governs the household submission (vv.1, 5).
αὐτῷto himDativeindirect object (to whom subjected)αὐτός: 'him'; Christ, to whom all powers bow.
ἀγγέλωνof angelsGenitivesubject of the genitive absoluteἄγγελος: 'angel, messenger'; the first rank of subjected powers.
καὶandconjunction (coordinating)
ἐξουσιῶνof authoritiesGenitivesubject of the genitive absoluteἐξουσία: 'authority, power'; a class of spiritual powers (cf. Eph 1:21; Col 1:16).
καὶandconjunction (coordinating)
δυνάμεωνof powersGenitivesubject of the genitive absoluteδύναμις: 'power, mighty force'; the third rank — all cosmic powers now under Christ's feet.