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2' or engs='1Pe
2'
經文:

彼得前書 1:1-1:1

註釋:

 {Peter} (Petros). Greek form for the Aramaic (Chaldaic)
C(8870)h(8373), the nickname given Simon by Jesus when he first saw him
( Joh 1:42 ) and reaffirmed in the Greek form on his great
confession ( Mt 16:18 ), with an allusion to petra, another
form for a rock, ledge, or cliff. In  2Pe 1:1  we have both
Sim(936e) and Petros. Paul in his Epistles always terms himself
Paul, not Saul. So Peter uses this name, not Cephas or Simon,
because he is writing to Christians scattered over Asia Minor.
The nominative absolute occurs here as in  Jas 1:1 , but without
chairein as there, the usual form of greeting in letters ( Ac
23:26 ) so common in the papyri. {An apostle of Jesus Christ}
(apostolos I(8873)ou Christou). This is his official title, but in
 2Pe 1:1  doulos is added, which occurs alone in  Jas 1:1 . In
II and III John we have only ho presbuteros (the elder), as
Peter terms himself sunpresbuteros in  1Pe 5:1 . Paul's usage
varies greatly: only the names in I and II Thessalonians, the
title apostolos added and defended in Galatians and Romans as
also in I and II Corinthians and Colossians and Ephesians and II
Timothy with "by the will of God" added, and in I Timothy with
the addition of "according to the command of God." In Philippians
Paul has only "doulos (slave) Christou I(8873)ou," like James and
Jude. In Romans and Titus Paul has both doulos and apostolos,
like II Peter, while in Philemon he uses only desmios
(prisoner) I(8873)ou Christou. {To the elect} (eklektois).
Without article (with the article in  Mt 24:22,24,31 ) and dative
case, "to elect persons" (viewed as a group). Bigg takes
eklektois (old, but rare verbal adjective from ekleg(935c), to
pick out, to select) as an adjective describing the next word,
"to elect sojourners." That is possible and is like genos
eklekton in  2:9 . See the distinction between kl(8874)oi (called)
and eklektoi (chosen) in  Mt 22:14 . {Who are sojourners}
(parepid(886d)ois). Late double compound adjective (para,
epid(886d)ountes,  Ac 2:10 , to sojourn by the side of natives),
strangers sojourning for a while in a particular place. So in
Polybius, papyri, in LXX only twice ( Ge 23:4 ; 38 or 39 12), in
N.T. only here,  2:11  Heb 11:13 . The picture in the metaphor
here is that heaven is our native country and we are only
temporary sojourners here on earth. {Of the Dispersion}
(diaspor(8373)). See  Joh 7:35  for literal sense of the word for
scattered (from diaspeir(935c), to scatter abroad,  Ac 8:1 ) Jews
outside of Palestine, and  Jas 1:1  for the sense here to Jewish
Christians, including Gentile Christians (only N T. examples).
Note absence of the article, though a definite conception (of the
Dispersion). The Christian is a pilgrim on his way to the
homeland. These five Roman provinces include what we call Asia
Minor north and west of the Taurus mountain range (Hort). Hort
suggests that the order here suggests that Silvanus (bearer of
the Epistle) was to land in Pontus from the Euxine Sea, proceed
through Galatia, Cappadocia, Asia, to Bithynia, where he would
re-embark for Rome. This, he holds, explains the separation of
Pontus and Bithynia, though the same province. Only Galatia and
Asia are mentioned elsewhere in the N.T. as having Christian
converts, but the N.T. by no means gives a full account of the
spread of the Gospel, as can be judged from  Col 1:6,23 .

經文:

彼得前書 1:2-1:2

註釋:

 {According to} (kata). Probably to be connected with
eklektois rather than with apostolos in spite of a rather
loose arrangement of words and the absence of articles in verses
 1,2 . {The foreknowledge} (progn(9373)in). Late substantive
(Plutarch, Lucian, papyri) from progin(9373)k(935c) ( 1:20 ), to know
beforehand, only twice in N.T. (here and  Ac 2:23  in Peter's
sermon). In this Epistle Peter often uses substantives rather
than verbs (cf.  Ro 8:29 ). {Of God the Father} (	heou patros).
Anarthous again and genitive case. See pat(8872) applied to God
also in  1:3,17  as often by Paul ( Ro 1:7 , etc.). Peter here
presents the Trinity (God the Father, the Spirit, Jesus Christ).
{In sanctification of the Spirit} (en hagiasm(9369) pneumatos).
Clearly the Holy Spirit, though anarthrous like 	heou patros.
Late word from hagiaz(935c), to render holy (hagios), to
consecrate, as in  1Th 4:7 . The subjective genitive here,
sanctification wrought by the Spirit as in  2Th 2:13  (where the
Trinity mentioned as here). {Unto obedience} (eis hupako(886e)).
Obedience (from hupakou(935c), to hear under, to hearken) to the
Lord Jesus as in  1:22  "to the truth," result of "the
sanctification." {And sprinkling of the blood of Jesus Christ}
(
antismon haimatos I(8873)ou Christou). Late substantive from

antiz(935c), to sprinkle ( Heb 9:13 ), a word used in the LXX of
the sacrifices ( Nu 19:9,13,20 , etc.), but not in any
non-biblical source so far as known, in N.T. only here and  Heb
12:24  (of the sprinkling of blood). Reference to the death of
Christ on the Cross and to the ratification of the New Covenant
by the blood of Christ as given in  Heb 9:19f.  12:24  with
allusion to  Ex 24:3-8 . Paul does not mention this ritual use of
the blood of Christ, but Jesus does ( Mt 26:28  Mr 14:24 ). Hence
it is not surprising to find the use of it by Peter and the
author of Hebrews. Hort suggests that Peter may also have an
ulterior reference to the blood of the martyrs as in  Re 7:14f.  12:11 , but only as illustration of what Jesus did for us, not as
having any value. The whole Epistle is a commentary upon
progn(9373)is theou, hagiasmos pneumatos, haima Christou (Bigg).
Peter is not ashamed of the blood of Christ. {Be multiplied}
(pl(8874)hunthei(885c)). First aorist passive optative (volitive) of
pl(8874)hun(935c), old verb (from pl(8874)hus, fulness), in a wish. So in
 2Pe 1:2  Jude 1:2 , but nowhere else in N.T. salutations. Grace
and peace (charis kai eir(886e)(885c)) occur together in  2Pe 1:2 , in
 2Jo 1:2  (with eleos), and in all Paul's Epistles (with
eleos added in I and II Timothy).

經文:

彼得前書 1:3-1:3

註釋:

 Eph I:3 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = 'Eph I' or engs='Eph I'
經文:

彼得前書 1:4-1:4

註釋:

 {Unto an inheritance} (eis kl(8872)onomian). Old word (from
kl(8872)onomos, heir) for the property received by the heir ( Mt
21:38 ), here a picture of the blessedness in store for us
pilgrims ( Ga 3:18 ). {Incorruptible} (aphtharton). Old
compound adjective (alpha privative and phtheir(935c), to corrupt),
imperishable. So many inheritances vanish away before they are
obtained. {Undefiled} (amianton). Old verbal adjective (note
alliteration) from alpha privative and miain(935c), to defile,
without defect or flaw in the title, in N.T. only here,  Jas
1:27  Heb 13:4 . {That fadeth not away} (amaranton).
Alliterative and verbal adjective again from alpha privative and
marain(935c) (to dry up, to wither, as in  Jas 1:11 ), late and rare
word in several inscriptions on tombs, here only in N.T. These
inscriptions will fade away, but not this inheritance in Christ.
It will not be like a faded rose. {Reserved} (	et(8872)(886d)en(886e)).
Perfect passive participle of 	(8872)e(935c), old verb, to take care of,
to guard. No burglars or bandits can break through where this
inheritance is kept ( Mt 6:19f.  Joh 17:11f. ). Cf.  Col 1:5 ,
where laid away" (apokeimen(886e)) occurs. {For you} (eis humas).
More graphic than the mere dative.

經文:

彼得前書 1:5-1:5

註釋:

 2Co
11:32 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
11' or engs='2Co
11'
經文:

彼得前書 1:6-1:6

註釋:

 2Co
6:10 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
6' or engs='2Co
6'
經文:

彼得前書 1:7-1:7

註釋:

 {The proof of your faith} (	o dokimion hum(936e) t(8873) piste(9373)).
The identical phrase in  Jas 1:3  and probably derived from there
by Peter. See there for discussion of 	o dokimion (the test or
touchstone of faith). {Being more precious} (polutimoteron). No
word for "being" (on) in the Greek. The secondary uncials have
polu timi(9374)eron. The text is the comparative of polutimos,
late adjective (Plutarch) from polu and 	im(885c) (of great price)
as in  Mt 13:46 . {Than gold} (chrusiou). Ablative case after
the comparative adjective. {That perisheth} (	ou apollumenou).
Present middle articular participle of apollumi to destroy.
Even gold perishes (wears away). {Though it is proved by fire}
(dia puros de dokimazomenou). Present passive articular
participle (in the ablative like chrusiou) of dokimaz(935c)
(common verb for testing metals) with de, which gives a
concessive sense to the participle. Faith stands the test of fire
better than gold, but even gold is refined by fire. {That might
be found} (hina heureth(8869)). Purpose clause with hina and the
first aorist passive subjunctive of heurisk(935c), common verb, to
find. As in  2Pe 3:14 , this is the result of the probation by
God as the Refiner of hearts. {Unto praise and glory and honour}
(eis epainon kai doxan kai tim(886e)). Here probably both to God
and man in the result. Cf.  Mt 5:11f.  Ro 2:7,10  1Ti 1:17 . {At
the revelation of Jesus Christ} (en apokalupsei I(8873)ou
Christou). So also in  1:13  4:13  2Th 1:7  1Co 1:7  Lu 17:30 
of the second coming of Christ as the Judge and Rewarder (Bigg).

經文:

彼得前書 1:8-1:8

註釋:

 {Whom} (hon). Relative referring to Christ just before and
accusative case, object of both idontes and agapate (ye
love). {Not having seen} (ouk idontes). Second aorist active
participle of hora(935c), to see, with ouk rather than m(885c)
because it negatives an actual experience in contrast with m(880a)hor(936e)tes (though not seeing, hypothetical case). On whom (eis
hon) with pisteuontes common construction for "believing on"
(pisteu(9320)eis). It is possible that Peter here has in mind the
words of Jesus to Thomas as recorded in  Joh 20:29  ("Happy are
those not seeing and yet believing"). Peter was present and heard
the words of Jesus to Thomas, and so he could use them before
John wrote his Gospel. {Ye rejoice greatly} (agalli(8374)e). Same
form as in verse  6 , only active here instead of middle. {With
joy} (char(8369)). Instrumental case (manner). {Unspeakable}
(aneklal(8874)(9369)). Late and rare double compound verbal (alpha
privative and eklale(935c)), here only in N.T., in Dioscorides and
Heliodorus, "unutterable," like Paul's "indescribable"
(anekdi(8867)(8874)os) gift ( 2Co 9:15 , here alone in N.T.). {Full of
glory} (dedoxasmen(8869)). Perfect passive participle of doxaz(935c),
to glorify, "glorified joy," like the glorified face of Moses
( Ex 34:29ff.  2Co 3:10 .

經文:

彼得前書 1:9-1:9

註釋:

 {Receiving} (komizomenoi). Present middle participle of
komiz(935c), old verb, to receive back, to get what is promised
( 5:4  Heb 10:36 ). {The end of your faith} (	o telos t(8873)
piste(9373)). The conclusion, the culmination of faith ( 2Co 3:13  Ro 2:21f.  10:4 ). See  Heb 12:2  of Jesus as "Pioneer and
Perfecter of Faith." {Even the salvation of your souls}
(s(9374)(8872)ian psuch(936e)). No "even" in the text, just the accusative
of apposition with 	elos, viz., final salvation.

經文:

彼得前書 1:10-1:10

註釋:

 {Concerning which salvation} (peri h(8873) s(9374)(8872)ias). Another
relative clause (taking up s(9374)(8872)ia from verse  9  and
incorporating it) in this long sentence (verses  3-12 ,
inclusive, all connected by relatives). Peter lingers over the
word s(9374)(8872)ia (salvation) with something new to say each time
(Bigg). Here it is the general sense of the gospel of grace.
{Sought} (exez(8874)(8873)an). First aorist active indicative of
ekz(8874)e(935c), to seek out ( Ac 15:17 ), late and rare compound, only
in LXX and N.T. save once in Aristides. {Searched diligently}
(ex(8872)aun(8873)an). First aorist active indicative of exerauna(935c),
old and common compound (exereuna(935c)), to search out diligently,
here only in N.T. Both of these words occur together in I Macc.
9:26. {Of the grace that should come unto you} (peri t(8873) eis
humas charitos). "Concerning the for you grace" (meant for you).

經文:

彼得前書 1:11-1:11

註釋:

 {Searching} (eraun(936e)tes). Present active participle of
erauna(935c), late form for older ereuna(935c) (both in the papyri),
uncompounded verb ( Joh 7:52 ), the compound occurring in verse
 10  above. {What time or what manner of time} (eis tina (8820)poion
kairon). Proper sense of poios (qualitative interrogative)
kept here as in 1Co 15:35, Ro 3:27, though it is losing its
distinctive sense from 	is ( Ac 23:34 ). The prophets knew what
they prophesied, but not at what time the Messianic prophecies
would be fulfilled. {The Spirit of Christ which was in them} (	o
en autois pneuma Christou). Peter definitely asserts here that
the Spirit of Jesus Christ (the Messiah) was in the Old Testament
prophets, the Holy Spirit called the Spirit of Christ and the
Spirit of God ( Ro 8:9 ), who spoke to the prophets as he would
speak to the apostles ( Joh 16:14 ). {Did point unto} (ed(886c)ou).
Imperfect active of d(886c)o(935c), to make plain, "did keep on pointing
to," though they did not clearly perceive the time. {When it
testified beforehand} (promarturomenon). Present middle
participle of promarturomai, a late compound unknown elsewhere
save in a writer of the fourteenth century (Theodorus Mech.) and
now in a papyrus of the eighth. It is neuter here because
pneuma is neuter, but this grammatical gender should not be
retained as "it" in English, but should be rendered "he" (and so
as to  Ac 8:15 ). Here we have predictive prophecy concerning the
Messiah, though some modern critics fail to find predictions of
the Messiah in the Old Testament. {The sufferings of Christ} (	a
eis Christon path(886d)ata). "The sufferings for (destined for)
Christ" like the use of eis in verse  10  (eis humas for
you). {The glories that should follow them} (	as meta tauta
doxas). "The after these things (sufferings) glories." The
plural of doxa is rare, but occurs in  Ex 15:11  Ho 9:11 . The
glories of Christ followed the sufferings as in  4:13  5:1,6 .

經文:

彼得前書 1:12-1:12

註釋:

 {To whom} (hois). Dative plural of the relative pronoun.
To the prophets who were seeking to understand. Bigg observes
that "the connexion between study and inspiration is a great
mystery." Surely, but that is no argument for ignorance or
obscurantism. We do the best that we can and only skirt the shore
of knowledge, as Newton said. {It was revealed} (apekaluphth(885c)).
First aorist passive indicative of apokalupt(935c), old verb, to
reveal, to unveil. Here is revelation about the revelation
already received, revelation after research. {Did they minister}
(di(886b)onoun). Imperfect active of diakone(935c), old verb, to
minister, "were they ministering." {Have been announced}
(an(8867)gel(885c)). Second aorist passive indicative of {anaggell(937d), to
report, to bring back tidings ( Joh 4:25 ). {Through them} (dia
t(936e)). Intermediate agent (dia), "the gospelizers" (	(936e)
euaggelisamen(936e), articular first aorist middle participle of
euaggeliz(935c), to preach the gospel). {By the Holy Ghost}
(pneumati hagi(9369)). Instrumental case of the personal agent, "by
the Holy Spirit" (without article). {Sent forth from heaven}
(apostalenti). Second aorist passive participle of apostell(935c)
in instrumental case agreeing with pneumati hagi(9369) (the Spirit
of Christ of verse  11 . {Desire} (epithumousin). Eagerly
desire (present active indicative of epithume(935c), to long for).
{To look into} (parakupsai). First aorist active infinitive of
parakupt(935c), old compound to peer into as in  Lu 24:12  Joh
20:5,11  Jas 1:25 , which see. For the interest of angels in the
Incarnation see  Lu 2:13f .

經文:

彼得前書 1:13-1:13

註釋:

 {Wherefore} (dio). "Because of which thing," the glorious
free grace opened for Gentiles and Jews in Christ (verses
 3-12 ). {Girding up} (anaz(9373)amenoi). First aorist middle
participle of anaz(936e)numi, late and rare verb ( Jud 18:16  Pr
29:35  31:17 ), here only in N.T., vivid metaphor for habit of
the Orientals, who quickly gathered up their loose robes with a
girdle when in a hurry or starting on a journey. {The loins}
(	as osphuas). Old word for the part of the body where the
girdle (z(936e)(885c)) was worn. Metaphor here as in  Lu 12:35  Eph
6:14 . {Mind} (dianoias). Old word for the faculty of
understanding, of seeing through a thing (dia, noe(935c)) as in  Mt
22:37 . {Be sober} (
(8870)hontes). "Being sober" (present active
participle of 
(8870)h(935c), old verb, but in N.T. always as metaphor
( 1Th 5:6,8 , etc., and so in  4:7 ). {Perfectly} (	elei(9373)).
Adverb, old word (here alone in N.T.), from adjective 	eleios
(perfect), connected with elpisate (set your hope, first aorist
active imperative of elpiz(935c)) in the Revised Version, but Bigg,
Hort, and most modern commentators take it according to Peter's
usual custom with the preceding verb, 
(8870)hontes ("being
perfectly sober," not "hope perfectly"). {That is to be brought}
(	(886e) pheromen(886e)). Present passive articular participle of
pher(935c), picturing the process, "that is being brought." For
"revelation" (apokalupsei) see end of verse  7 .

經文:

彼得前書 1:14-1:14

註釋:

 {As children of obedience} (h(9373) tekna hupako(8873)). A common
Hebraism (descriptive genitive frequent in LXX and N.T., like
huioi t(8873) apeitheias, children of disobedience, in  Eph 2:2 )
suggested by hupako(886e) in verse  2 , "children marked by
obedience." {Not fashioning yourselves} (m(880a)sunsch(886d)atizomenoi). Usual negative m(885c) with the participle
(present direct middle of sunsch(886d)atiz(935c), a rare (Aristotle,
Plutarch) compound (sun, sch(886d)atiz(935c), from sch(886d)a from
ech(935c)), in N.T. only here and  Ro 12:2  (the outward pattern in
contrast with the inward change metamorpho(935c)). See  Php 2:6f. 
for contrast between sch(886d)a (pattern) and morph(885c) (form).
{According to your former lusts} (	ais proteron epithumiais).
Associative instrumental case after sunsch(886d)atizomenoi and the
bad sense of epithumia as in  4:2  2Pe 1:4  Jas 1:14f . {In the
time of your ignorance} (en t(8869) agnoi(8369) hum(936e)). "In your
ignorance," but in attributive position before "lusts." Agnoia
(from agnoe(935c), to be ignorant) is old word, in N.T. only here,
 Ac 3:17  17:30  Eph 4:18 .

經文:

彼得前書 1:15-1:15

註釋:

 {But like as he which called you is holy} (alla kata ton
kalesanta humas hagion). This use of kata is a regular Greek
idiom (here in contrast with sunsch(886d)atizomenoi). "But
according to the holy one calling you or who called you" (first
aorist articular participle of kale(935c), to call). God is our
standard or pattern (kata), not our lusts. {Be ye yourselves
also holy} (kai autoi hagioi gen(8874)h(8874)e). First aorist
(ingressive) passive imperative of ginomai, to become with
allusion (kai also) to kata (God as our example), "Do ye also
become holy." For anastroph(885c) (manner of life) see verse  18  2:12  3:1-16  Jas 3:13  2Pe 2:7 . Peter uses anastroph(885c) eight
times. The original meaning (turning up and down, back and forth)
suited the Latin word _conversatio_ (_converto_), but not our
modern "conversation" (talk, not walk).

經文:

彼得前書 1:16-1:16

註釋:

 {Because it is written} (dioti gegraptai). "Because
(dioti stronger than hoti below) it stands written" (regular
formula for O.T. quotation, perfect passive indicative of
graph(935c)). The quotation is from  Le 11:44  19:2  20:7 .
Reenforced by Jesus in  Mt 5:48 . The future esesthe here is
volitive like an imperative.

經文:

彼得前書 1:17-1:17

註釋:

 2Co
5:10 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
5' or engs='2Co
5'
經文:

彼得前書 1:18-1:18

註釋:

 {Knowing} (eidotes). Second perfect active participle of
oida, causal participle. The appeal is to an elementary
Christian belief (Hort), the holiness and justice of God with the
added thought of the high cost of redemption (Bigg). {Ye were
redeemed} (elutr(9374)h(8874)e). First aorist passive indicative of
lutro(935c), old verb from lutron (ransom for life as of a slave,
 Mt 20:28 ), to set free by payment of ransom, abundant examples
in the papyri, in N.T. only here,  Lu 24:21  Tit 2:14 . The
ransom is the blood of Christ. Peter here amplifies the language
in  Isa 52:3f . {Not with corruptible things} (ou phthartois).
Instrumental case neuter plural of the late verbal adjective from
phtheir(935c) to destroy or to corrupt, and so perishable, in N.T.
here, verse  23  1Co 9:25  15:53f.  Ro 1:23 . Arguri(9369) (880a)chrusi(9369) (silver or gold) are in explanatory apposition with
phthartois and so in the same case. Slaves were set free by
silver and gold. {From your vain manner of life} (ek t(8873) mataias
hum(936e) anastroph(8873)). "Out of" (ek), and so away from, the
pre-Christian anastroph(885c) of verse  15 , which was "vain"
(mataias. Cf.  Eph 4:17-24 ). {Handed down from your fathers}
(patroparadotou). This adjective, though predicate in position,
is really attributive in idea, like cheiropoi(8874)ou in  Eph 2:11 
(Robertson, _Grammar_, p. 777), like the French idiom. This
double compound verbal adjective (pater, para, did(936d)i), though
here alone in N.T., occurs in Diodorus, Dion. Halic, and in
several inscriptions (Moulton and Milligan's _Vocabulary_;
Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use
of tradition ( Mt 15:2ff. ), but the reference here seems mainly
to Gentiles ( 1Pe 2:12 ).

經文:

彼得前書 1:19-1:19

註釋:

 {But with precious blood} (alla timi(9369) haimati).
Instrumental case of haima after elutr(9374)h(8874)e (repeated from
verse  18 ). Peter here applies the old adjective 	imios (from
	im(885c), of Christ in  1Pe 2:7 ) to Christ as in  1:7 
polutimoteron to testing of faith. The blood of anyone is
"precious" (costly), far above gold or silver, but that of Jesus
immeasurably more so. {As of a lamb} (h(9373) amnou). This word
occurs in  Le 12:8  Nu 15:11  De 14:4  of the lamb prescribed for
the passover sacrifice ( Ex 12:5 ). John the Baptist applies it
to Jesus ( Joh 1:29,36 ). It occurs also in  Ac 8:32  quoted from
 Isa 53:7f . Undoubtedly both the Baptist and Peter have this
passage in mind. Elsewhere in the N.T. arnion is used of Christ
( Re 5:6,12 ). Jesus is the Paschal Lamb. Peter sees clearly that
it was by the blood of Christ that we are redeemed from sin.
{Without blemish} (am(936d)ou). Without (alpha privative) spot
(m(936d)os) as the paschal lamb had to be ( Le 22:21 ). So  Heb
9:14 . {Without spot} (aspilou). Without (alpha privative)
stain (spilos spot) as in  Jas 1:27  2Pe 3:14  1Pe 6:14 . {Even
the blood of Christ} (Christou). Genitive case with haimati,
but in unusual position for emphasis and clearness with the
participles following.

經文:

彼得前書 1:20-1:20

註釋:

 {Who was foreknown indeed} (proegn(9373)menou men). Perfect
passive participle (in genitive singular agreeing with
Christou) of progin(9373)k(935c), old verb, to know beforehand ( Ro
8:29  2Pe 3:17 ). See progn(9373)in theou in verse  2 . {Before the
foundation of the world} (pro katabol(8873) kosmou). This precise
curious phrase occurs in  Joh 17:24  in the Saviour's mouth of
his preincarnate state with the Father as here and in  Eph 1:4 .
We have apo katabol(8873) kosmou in  Mt 25:34  (kosmou omitted in
 Mt 13:35 );  Lu 11:50  Heb 4:3  9:26  Re 13:8  17:8 . Katabol(885c)
(from kataball(935c)) was originally laying the foundation of a
house ( Heb 6:1 ). The preincarnate Messiah appears in the
counsels of God also in  1Co 2:7  Col 1:26f.  Eph 1:9f.  3:9-11  Ro 16:25  1Ti 1:9 . {But was manifested} (phaner(9374)hentos de).
First aorist (ingressive) passive participle of phanero(935c),
referring to the Incarnation in contrast with the preexistence of
Christ (cf.  Joh 1:31  1Jo 3:5,8 ). {At the end of the times}
(ep' eschatou t(936e) chron(936e)). Like ep' eschatou t(936e) h(886d)er(936e)
( Heb 1:2 ). The plural chronoi, doubtless referring to
successive periods in human history until the fullness of the
time came ( Ga 4:4 ). {For your sake} (di' hum(8373)). Proof of
God's love, not of their desert or worth ( Ac 17:30f.  Heb
11:39f. ).

經文:

彼得前書 1:21-1:21

註釋:

 {Who through him are believers in God} (	ous di' autou
pistous eis theon). Accusative case in apposition with hum(8373)
(you), "the through him (that is Christ as in  1:8  Ac 3:16 )
believers (pistous correct text of A B) in God." {Which raised}
(	on egeiranta). Accusative singular articular (agreeing with
	heon) first aorist active participle of egeir(935c) (cf. di'
anastase(9373) I(8873)ou in verse  3 ). {Gave glory to him} (doxan
aut(9369) donta). Second aorist active participle of did(936d)i
agreeing also with 	heon. See Peter's speech in  Ac 3:13  about
God glorifying (edoxasen) Jesus and also the same idea by Peter
in  Ac 2:33-36  5:31 . {So that your faith and hope might be in
God} (h(9373)te t(886e) pistin hum(936e) kai elpida eis theon). H(9373)te
with the infinitive (einai) and the accusative of general
reference (pistin kai elpida) is used in the N.T. as in the
_Koin(825f) for either purpose ( Mt 10:1 ) or usually result ( Mr
4:37 ). Hence here result (so that is) is more probable than
design.

經文:

彼得前書 1:22-1:22

註釋:

 {Seeing ye have purified} (h(8867)nikotes). Perfect active
participle of hagniz(935c), old verb from hagnos (pure), here with
psuchas (souls), with kardias (hearts) in  Jas 4:8  as in
 1Jo 3:3  of moral cleansing also. See the ceremonial sense of
the word as in LXX in  Joh 11:55  Ac 21:24,26  24:18 . {In your
obedience} (en t(8869) hupako(8869)). With repetition of the idea in
 1:2,14  (children of obedience). {To the truth} (	(8873)
aletheias). Objective genitive with which compare  Joh 17:17,19 
about sanctification in the truth and  2Th 2:12  about believing
the truth. There is cleansing power in the truth of God in
Christ. {Unfeigned} (anupokriton). Late and rare double
compound, here alone in Peter, but see  Jas 3:17  2Co 6:6 , etc.
No other kind of philadelphia (brotherly love) is worth having
( 1Th 4:9  Heb 13:1  2Pe 1:7 ). {From the heart fervently} (ek
kardias ekten(9373)). Late adverb (in inscriptions, Polybius, LXX).
The adjective ekten(8873) is more common ( 1Pe 4:8 ).

經文:

彼得前書 1:23-1:23

註釋:

 {Having been begotten again} (anagegenn(886d)enoi). Perfect
passive participle of anagenna(935c), which see in verse  2 . {Not
of corruptible seed} (ouk ek spor(8373) phthart(8873)). Ablative with
ek as the source, for phthartos see verse  18 , and spor(8373)
(from speir(935c) to sow), old word (sowing, seed) here only in
N.T., though sporos in  Mr 4:26f. , etc. For "incorruptible"
(aphthartou) see verse  4  3:4 . {Through the word of God}
(dia logou theou). See  Jas 1:18  for "by the word of truth,"
verse  25  here, and Peter's use of logos in  Ac 10:36 . It is
the gospel message. {Which liveth and abideth} (z(936e)tos kai
menontos). These present active participles (from za(935c) and
men(935c)) can be taken with 	heou (God) or with logou (word).
In verse  25  menei is used with 
(886d)a (word). Still in  Da
6:26  both men(936e) and z(936e) are used with 	heos. Either
construction makes sense here.

經文:

彼得前書 1:24-1:24

註釋:

  24,25  Quotation from  Isa 40:6-8  (partly like the LXX,
partly like the Hebrew). {For} (dioti). As in verse  16  (dia
and hoti), "for that." So in  2:6 . See a free use of this
imagery about the life of man as grass and a flower in  Jas
1:11 . The best MSS. here read aut(8873) (thereof) after doxa
(glory) rather than anthr(9370)ou (of man). {Withereth}
(ex(8872)anth(885c)). First aorist (gnomic, timeless) passive indicative
of x(8872)ain(935c) (see  Jas 1:11 ). {Falleth} (exepesen). Second
aorist (gnomic, timeless) active indicative of ekpipt(935c) (see
 Jas 1:11 ). In verse  25  note eis hum(8373) (unto you) like eis
hum(8373) in  1:4  (humin dative).

經文:

彼得前書 2:1-2:1

註釋:

 {Putting away therefore} (apothemenoi oun). Second aorist
middle participle of apotith(886d)i, old and common verb, in
metaphorical sense either to cleanse defilements ( 3:21  Jas
1:21 ) or to put off clothing ( Ro 13:12  Col 3:5ff.  Eph 4:22 ).
Either sense suits here. Therefore (oun) because of the new
birth ( 1:23 ) and the new life demanded. {Wickedness}
(kakian). This old word, from kakos (evil), in the ancients
meant vice of any kind and note p(8373)an (all) here. {Guile}
(dolon). Old word (from del(935c), to catch with bait), deceit.
{Hypocrisies} (hupokriseis). Singular (hupokrisin) in the
best MSS. See  1:22  (anupokriton) and  Mr 7:6f.  for Christ's
denunciation of hypocrites which the disciples did not
understand, including Peter ( Mt 15:16ff. ). {Envies}
(phthonous). Genuine here, not phonous (murders), as B has
it. For the word see  Mt 27:18 . {Evil speakings} (katalalias).
Late word (from katalalos, defamer,  Ro 1:30 ), in N.T. only
here and  2Co 12:20 . "Backbitings." For verb see  2:12 .

經文:

彼得前書 2:2-2:2

註釋:

 {As newborn babes} (h(9373) artigenn(8874)a breph(885c)). Brephos, old
word, originally unborn child ( Lu 1:41-44 ), then infant ( Lu
2:12 ), here figuratively, like 
(8870)ioi. Artigenn(8874)a is a late
and rare compound (Lucian, imperial inscription) from arti and
genna(935c), with evident allusion to anagegenn(886d)enoi in  1:23 ,
probably meaning that they were recent converts, possibly slight
proof that the Epistle written before Romans by Paul (Kuhl).
{Long for} (epipoth(8873)ate). First aorist (constative) active
imperative of epipothe(935c), old verb for intense yearning ( Php
2:26 ). {The spiritual milk which is without guile} (	o logikon
adolon gala). Gala is old word for milk as in  1Co 9:7  and as
metaphor in  1Co 3:2 . Adolos is an old compound (here alone in
N.T.) adjective (alpha privative and dolos deceit),
unadulterated milk which, alas, is so hard to get. Logikon is
an old adjective in -ikos, from logos (reason, speech), in
N.T. only here and  Ro 12:1 , used here with allusion to logou
( 1:23 ) and 
(886d)a ( 1:25 ), "the sincere milk of the word"
("the milk belonging to the word," either the milk which is the
word or the milk contained in the word, that is Christ). So Bigg
holds. But in  Ro 12:1  Paul uses logikon in the sense of
"rational" or "spiritual," and that idea is possible here as Hort
holds. In the Pelagia legend (Usener) we have the phrase 	(936e)
logik(936e) probat(936e) tou Christou (the spiritual or rational sheep
of Christ). {That ye may grow thereby} (hina en aut(9369)
aux(8874)h(8874)e). Purpose clause with hina and the first aorist
passive subjunctive of auxan(935c), old and common verb to grow. See
this same metaphor in  Col 2:19  Eph 4:15 . Peter uses the word
of God as the food for growth, especially for babes in Christ,
not emphasizing the distinction from solid food (r(936d)a) made in
 1Co 3:2  Heb 5:13 . Salvation (s(9374)(8872)ian) here is final
salvation.

經文:

彼得前書 2:3-2:3

註釋:

 {If ye have tasted} (ei egeusasthe). Condition of first
class with ei and first aorist middle indicative of geu(935c) in
figurative sense as in  Heb 6:4f . "A taste excites the appetite"
(Bengel). {Gracious} (chr(8873)tos). Quotation from  Ps 34:8 . The
Hebrew for the LXX chr(8873)tos is simply _tobh_ (good). Plato used
the word for food also, and Peter carries out the metaphor in
gala (milk) as in  Lu 5:39 .

經文:

彼得前書 2:4-2:4

註釋:

 {Unto whom} (pros hon). The Lord, carrying on the imagery
and language of the Psalm. {Coming} (proserchomenoi). Present
middle participle masculine plural of proserchomai
(proselthate in the Psalm) agreeing with the subject of
oikodomeisthe. {A living stone} (lithon z(936e)ta). Accusative
case in apposition with hon (whom, the Lord Christ). There is
apparent an intentional contradiction between "living" and
"stone." Cf. "living hope" in  1:3  and "living word" in  1:23 .
{Rejected indeed of men} (hupo anthr(9370)(936e) men
apodedokimasmenon). Perfect passive participle of apodokimaz(935c),
old verb to repudiate after test ( Lu 9:22 ), in the accusative
case agreeing with lithon. {But with God} (para de the(9369)).
"By the side of God," as he looks at it, in contrast with the
rejection "by men" (hupo anthr(9370)(936e)). {Elect} (eklekton). From
 Isa 28:6  as in entimon (precious, for which see  Lu 7:2 )
rather than dokimon (proved) expected after apodedokimasmenon
as meaning far more in God's sight, "a pre-eminence of position
with" (Hort).

經文:

彼得前書 2:5-2:5

註釋:

 {Ye also as living stones} (kai autoi h(9373) lithoi z(936e)tes).
Peter applies the metaphor about Christ as the living stone to
the readers, "ye yourselves also." {Are built up a spiritual
house} (oikodomeisthe oikos pneumatikos). Present passive
indicative second person plural of oikodome(935c), the very verb
used by Jesus to Peter in  Mt 16:18  (oikodom(8873)(935c)) of building
his church on the rock. If the metaphor of a house of living
stones seems "violent" (Vincent), it should be remembered that
Jesus employed the figure of a house of believers. Peter just
carried it a bit farther and Paul uses a temple for believers in
one place ( 1Co 3:16 ) and for the kingdom of God in general
( Eph 2:22 ), as does the author of Hebrews ( Heb 3:6 ). This
"spiritual house" includes believers in the five Roman provinces
of  1:1  and shows clearly how Peter understood the metaphor of
Christ in  Mt 16:18  to be not a local church, but the church
general (the kingdom of Christ). {To be a holy priesthood} (eis
hierateuma hagion). Late word (from hierateu(935c), to serve as
priest,  Lu 1:8  alone in N.T.), in LXX ( Ex 19:6 ), in N.T. only
here and verse  9 , either the office of priest (Hort) or an
order or body of priests. At any rate, Peter has the same idea of
 Rev 1:6  (hiereis, priests) that all believers are priests
( Heb 4:16 ) and can approach God directly. {To offer up}
(anenegkai). First aorist active infinitive (of purpose here)
of anapher(935c), the usual word for offering sacrifices ( Heb
7:27 ). Only these are "spiritual" (pneumatikas) as pictured
also in  Heb 13:15f . {Acceptable} (euprosdektous). Late
(Plutarch) double compound verbal adjective (eu, pros,
dechomai) as in  2Co 6:2 .

經文:

彼得前書 2:6-2:6

註釋:

 {It is contained} (periechei). Present active (here
intransitive, to contain, only N.T. example) of periech(935c), old
verb, to surround, transitive in  Lu 5:9  to seize (only other
N.T. example). The formula with periechei is in Josephus
(_Ant_. XI. 7). This Scripture (en graph(8869)) is  Isa 28:16  with
some changes. Peter had in verse  4  already quoted eklekton
and entimon. Now note akrog(936e)iaion (a chief corner stone), a
word apparently invented by Isaiah (from akros, highest, and
g(936e)iaios, Attic word for corner stone). Paul in  Eph 2:20  uses
the same word, making Christ the chief corner stone (the only
other N.T. example). In Isaiah the metaphor is rather a
foundation stone. Peter and Paul make it "the primary foundation
stone at the structure" (W. W. Lloyd). {On him} (ep' aut(9369)).
That is, "on it" (this corner stone, that is, Christ). {Shall not
be put to shame} (ou m(8820)kataischunth(8869)). Strong negatives ou
m(885c) with first aorist passive subjunctive of kataischun(935c), old
verb, to put to shame ( Ro 5:5 ).

經文:

彼得前書 2:7-2:7

註釋:

 {The preciousness} (h(8820)tim(885c)). Or "the honour." Explanation
of entimon and ou m(8820)kataischunth(8869) and only true "for you
which believe" (	ois pisteuousin ethical dative of articular
present active participle of pisteu(935c) to believe). {But for such
as disbelieve} (apistousin de). Dative present active
participle again of apiste(935c), opposite of pisteu(935c) ( Lu
24:11 ). {Was made the head of the corner} (egen(8874)h(8820)eis
kephal(886e) g(936e)ias). This verse is from  Ps 118:22  with evident
allusion to  Isa 28:16  (kephal(886e) g(936e)ias=akrog(936e)iaion). See  Mt
21:42  Mr 12:10  Lu 20:17 , where Jesus himself quotes  Ps
118:22  and applies the rejection of the stone by the builders
(hoi oikodomountes, the experts) to the Sanhedrin's conduct
toward him. Peter quoted it also (and applied it as Jesus had
done) in his speech at the Beautiful Gate ( Ac 4:11 ). Here he
quotes it again to the same purpose.

經文:

彼得前書 2:8-2:8

註釋:

 {And} (kai). Peter now quotes  Isa 8:14  and gives a new
turn to the previous quotation. To the disbelieving, Christ was
indeed "a stone of stumbling (lithos proskommatos) and rock of
offence (petra skandalou)," quoted also by Paul in  Ro 9:32f. ,
which see for discussion. Proskomma (from proskopt(935c), to cut
against) is an obstacle against which one strikes by accident,
while skandalon is a trap set to trip one, but both make one
fall. Too much distinction need not be made between lithos (a
loose stone in the path) and petra (a ledge rising out of the
ground). {For they} (hoi). Causal use of the relative pronoun.
{Stumble at the word, being disobedient} (proskoptousin t(9369)
log(9369) apeithountes). Present active indicative of proskopt(935c)
with dative case, log(9369), and present active participle of
apeithe(935c) (cf. apistousin in  2:7 ) as in  3:1 . T(9369) log(9369)
can be construed with apeithountes (stumble, being disobedient
to the word). {Whereunto also they were appointed} (eis ho kai
eteth(8873)an). First aorist passive indicative of 	ith(886d)i. See
this idiom in  1Ti 2:7 . "Their disobedience is not ordained, the
penalty of their disobedience is" (Bigg). They rebelled against
God and paid the penalty.

經文:

彼得前書 2:9-2:9

註釋:

 {But ye} (humeis de). In contrast with the disobedient
ones. {An elect race} (genos eklekton). From  Isa 43:20 . The
blood relation of the spiritual Israel (not the Jewish race)
through the new birth ( 1:23 ). {A royal priesthood} (asileion
hierateuma). From  Ex 19:6  (cf.  Re 1:6  5:10 ). The official
in Christian churches is presbuteros=episcopos, not hiereus.
We are all hiereis (priests). Cf.  2:5 . {A holy nation}
(ethnos hagion). Also from  Ex 19:6 , but here applied, not to
the national Israel, but to the spiritual Israel of believers
(both Jews and Gentiles). {A people for God's own possession}
(laos eis peripoi(8873)in). The idea here occurs in  Ex 19:5  De
7:6  14:2  26:18 , where we have laos periousios as in  Tit
2:14  (alone in the N.T.), and in  Mal 3:17  we find eis
peripoi(8873)in (for a possession). Periousios laos is a people
over and above the others and peripoi(8873)is is a possession in a
special sense ( Eph 1:14 ). See Paul's use of periepoi(8873)ato in
 Ac 20:28 . The old rendering, "a peculiar people," had this idea
of possession, for "peculiar" is from _pecus_ (Latin for flock).
{That ye may shew forth} (hop(9373) exaggeil(8874)e). Purpose clause
with hop(9373), rather than hina, with the first aorist active
subjunctive of exaggell(935c), old verb, to tell out, here alone in
N.T. {The excellencies} (	as aretas). From  Isa 43:21 . Old
word for any preeminence (moral, intellectual, military), often
for "virtue," but not in that sense in the O.T. or the N.T. The
word has the sense of moral worth in  2Pe 1:3,5  Php 4:8 ; and
the Apocrypha. In Isaiah (here quoted) it means praise and glory
to God. So also  Isa 42:12 . See  Ac 2:11  	a megaleia tou
theou (the mighty works of God). {Darkness} (skotous).
Heathenism. {His marvellous light} (	o thaumaston autou ph(9373)).
Christianity. For 	haumaston (from 	haumaz(935c)) see  Mt 21:42 .
For the change from heathenism to Christianity see  Col 1:12  Eph
5:8-14 .

經文:

彼得前書 2:10-2:10

註釋:

 {Which in time past} (hoi pote). "Who once upon a time."
{No people} (ou laos). This phrase from  Hos 2:23 . Note use of
ou (not oudeis) with laos like Hebrew negative. {Which had
not obtained mercy} (hoi ouk ele(886d)enoi). Perfect passive
articular participle of elee(935c) and the emphatic negative ou,
with which compare Paul's use of  Ho 1  2  in  Ro 9:25 , which
may have been known to Peter or not. {But now have obtained
mercy} (
un de ele(8874)hentes). Change to first aorist passive
participle from "the long antecedent state" to "the single event
of conversion which ended it" (Hort).

經文:

彼得前書 2:11-2:11

註釋:

 {As sojourners and pilgrims} (h(9373) paroikous kai
parepid(886d)ous). This combination from the LXX ( Ge 33:4  Ps
39:13 ). See  1:1  for parepid(886d)os and  1:17  for paroikia
and  Eph 2:19  for paroikos (only there and here in N.T.,
Christians whose fatherland is heaven). {To abstain from}
(apechesthai). Present middle (direct) infinitive of apech(935c),
old verb, to hold back from ( 1Th 4:3 ). In indirect command (to
keep on abstaining from) after parakal(935c) (I beseech). With the
ablative case 	(936e) sarkik(936e) epithumi(936e), the grosser sins of the
flesh (for sarkikos see  1Co 3:3 ) like the list in  4:3 .
{Which} (haitines). "Which very ones." Like Latin _quippe qui_.
{War against the soul} (strateuontai kata t(8873) psuch(8873)). Present
middle indicative of strateu(935c), to carry on a campaign ( Jas
4:1 ). See this struggle between the flesh and the spirit vividly
pictured by Paul in  Ga 5:16-24 .

經文:

彼得前書 2:12-2:12

註釋:

 2Pe
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經文:

彼得前書 2:13-2:13

註釋:

 {Be subject to} (hupotag(8874)e). Second aorist passive
imperative second person plural of hupotass(935c), to subject to, as
in  3:22 . {Every ordinance of man} (pas(8869) anthr(9370)in(8869) ktisei).
Dative case of old and common word ktisis (from ktiz(935c), to
create, to found), act of creation ( Ro 1:20 ), a creature or
creation ( Ro 1:25 ), all creation ( Col 1:15 ), an institution
as here (in Pindar so). For anthr(9370)inos (human) see  Jas 3:7 .
Peter here approves no special kind of government, but he
supports law and order as Paul does ( Ro 13:1-8 ) unless it steps
in between God and man ( Ac 4:20 ). {For the Lord's sake} (dia
ton kurion). For Jesus' sake. That is reason enough for the
Christian not to be an anarchist ( Mt 22:21 ). The heathen were
keen to charge the Christians with any crime after Nero set the
fashion. "It should not be forgotten that, in spite of the fine
language of the philosophers, the really popular religions in
Greece and Rome were forms of devil-worship, intimately blended
with magic in all its grades" (Bigg). {As supreme} (h(9373)
huperechonti). Dative singular of present active participle of
huperech(935c), old verb (intransitive), to stand out above (to have
it over), as in  Ro 13:1 . It is not the divine right of kings,
but the fact of the king as the outstanding ruler.

經文:

彼得前書 2:14-2:14

註釋:

 {Unto governors} (h(8867)emosin). Dative again of h(8867)em(936e), a
leader (from h(8867)eomai, to lead), old and common word ( Mt
10:18 ). {As sent by him} (h(9373) di' autou pempomenois). Present
passive participle of pemp(935c). Di' autou is "by God," as Jesus
made plain to Pilate; even Pilate received his authority
ultimately "from above" ( Joh 18:11 ). {For vengeance on
evil-doers} (eis ekdik(8873)in kakopoi(936e)). Objective genitive with
ekdik(8873)in, for which see  Lu 18:7f . {For praise to them that
do well} (epainon agathopoi(936e)). Objective genitive again,
agathopoios, a late word (Plutarch, Sirach) from agathon and
poie(935c) here only in N.T. Found in a magical papyrus.

經文:

彼得前書 2:15-2:15

註釋:

 {By well-doing} (agathopoiountas). Present active
participle of agathopoie(935c), only in LXX and N.T. ( Mr 3:4 ). In
accusative case agreeing with humas understood, accusative of
general reference with phimoin, present active infinitive
(epexegetic infinitive after 	o thel(886d)a tou theou, the will of
God), late and rare verb (from phimos muzzle), as in  Mt
22:12 . {The ignorance of foolish men} (	(886e) t(936e) aphron(936e)
anthr(9370)(936e) agn(9373)ian). Agn(9373)ia is late and rare word (in the
papyri) from alpha privative and gn(9373)is (knowledge), in N.T.
only here and  1Co 15:24  (disgraceful ignorance in both
instances). Note alliteration.

經文:

彼得前書 2:16-2:16

註釋:

 {As free} (h(9373) eleutheroi). Note nominative again
connected with hupotag(8874)e in verse  13 , not with phimoin in
verse  14  (a parenthesis in fact). For this ethical sense of
eleutheros see  Ga 4:26 . {And not using your freedom} (kai m(880a)echontes t(886e) eleutherian). "And not holding your liberty"
(present active participle of ech(935c), with usual negative m(885c)
with participle. {For a cloke of wickedness} (h(9373) epikalumma t(8873)
kakias). Epikalumma (from epikalupt(935c)  Ro 4:7 ) is a rare
word (Aristotle, LXX) for veil, here only in N.T. and in
figurative sense for pretext to do wickedness under, a thing,
alas, that sometimes happens. {But as bondservants of God} (all'
h(9373) theou douloi). Paul's proud title. There is no such thing as
absolute freedom (personal freedom), for that is anarchy. Cf.  Ro
6:22  "enslaved to God."

經文:

彼得前書 2:17-2:17

註釋:

 {Honour all men} (pantas tim(8873)ate). Not with the same
honour. Constative use of the aorist imperative. {Love the
brotherhood} (	(886e) adelphot(8874)a agap(8374)e). Present active
imperative of agapa(935c), keep on doing it. Note the abstract
adelphot(8873) (from adelphos, brother) in the collective sense,
rare save in ecclesiastical literature, though in I Macc. 12:10;
IV Macc. 10:3, and in late papyri. It is a word for all
Christians. {Fear God} (	on theon phobeisthe). In both senses
of reverence and dread, and keep it up (present middle
imperative). {Honour the king} (	on basilea tim(8374)e). Keep that
up also. A fine motto in this verse.

經文:

彼得前書 2:18-2:18

註釋:

 {Servants} (hoi oiketai). Note article with the class as
with andres ( 3:7 ), though not with gunaikes ( 3:1 ).
Oiket(8873), old word from oikos (house), means one in the same
house with another (Latin _domesticus_), particularly house
servants (slaves) in distinction from the general term doulos
(slave). "Ye domestics." See similar directions to Christian
servants (slaves) in  Col 3:22-25  Eph 6:5-7  1Ti 6:1f.  Tit
2:9f . Oiket(8873) in N.T. occurs only here,  Lu 16:13  Ac 10:7  Ro
14:4 . {Be in subjection} (hupotassomenoi). Present middle
participle of hupotass(935c), common late compound to subject
oneself to one ( Lu 2:51 ). Either the participle is here used as
an imperative (so in  3:1,7 ) as in  Ro 12:16f. , or the
imperative este has to be supplied (Robertson, _Grammar_, p.
945). {To your masters} (	ois despotais). Dative case of
despot(8873), old word for absolute owner in contrast with
doulos. It is used also of God ( Lu 2:29  Ac 4:24,29 ) and of
Christ ( 2Pe 2:1  Jude 1:4 ). Kurios has a wider meaning and
not necessarily suggesting absolute power. {To the good and
gentle} (	ois agathois kai epieikesin). Dative case also with
the article with class. For epieik(8873) see on 浥as 3:17|. There
were slave-owners (masters) like this as there are housekeepers
and employers of workmen today. This is no argument for slavery,
but only a sidelight on a condition bad enough at its best. {To
the froward} (	ois skoliois). "To the crooked." Old word, also
in  Lu 3:5  Ac 2:40  Php 2:15 . Unfortunately there were
slave-holders as there are employers today, like this group. The
test of obedience comes precisely toward this group.

經文:

彼得前書 2:19-2:19

註釋:

 1Pe
3:16 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Pe
3' or engs='1Pe
3'
經文:

彼得前書 2:20-2:20

註釋:

 {For what glory} (poion gar kleos). Qualitative
interrogative (what kind of glory). "What price glory?" Kleos
is old word from kle(935c) (kale(935c), to call), report, praise,
glory, here only in N.T. {If ye shall take it patiently} (ei
hupomeneite). First-class condition with ei and future active
indicative of hupomen(935c), for which see  Jas 1:12 . Same
condition also in next sentence (all' ei, etc.). {When ye sin}
(hamartanontes). Present active participle of hamartan(935c)
(continued repetition). {And are buffeted for it} (kai
kolaphizomenoi). Present passive participle of kolaphiz(935c), late
word (from kolaphos fist), only in N.T. (cf.  Mt 26:67 ) and
ecclesiastical writers. Repeated action again. No posing as a
martyr allowed here. Christians do sometimes deserve persecution,
as Jesus implied ( Mt 5:10-12 ). {When ye do well}
(agathopoiountes). Present active participle of agathopoie(935c)
as in verse  15 . {And suffer for it} (kai paschontes). Present
active participle of pasch(935c) (verse  19 ). No "for it" in the
Greek here or in the previous sentence. {This is acceptable with
God} (	outo charis para the(9369)). "This thing (neuter) is thanks
(verse  19 ) by the side of (para) God (as God looks at it)."

經文:

彼得前書 2:21-2:21

註釋:

 {For hereunto were ye called} (eis touto gar ekl(8874)h(8874)e).
First aorist indicative of kale(935c), to call. They were called to
suffer without flinching (Hort), if need be. {Because} (hoti).
The fact that Christ suffered (epathen) lifts their suffering
to a new plane. {Leaving you an example} (humin hupolimpan(936e)
hupogrammon). Present active participle of the late Ionic verb
hupolimpan(935c) (in the papyri) for the common hupoleip(935c), to
leave behind (under), here only in N.T. Hupogrammos is also a
late and rare word (from hupograph(935c), to write under), a
writing-copy for one to imitate, in II Macc. 2:28; Philo, Clement
of Rome, here only in N.T. Clement of Alex. (_Strom_. V. 8. 49)
uses it of the copy-head at the top of a child's exercise book
for the child to imitate, including all the letters of the
alphabet. The papyri give many examples of hupograph(885c) and
hupograph(935c) in the sense of copying a letter. {That ye should
follow his steps} (hina epakolouth(8873)(8874)e tois ichnesin autou).
Purpose clause with hina and first aorist active subjunctive of
epakolouthe(935c), old verb, to follow closely upon, with the
associative-instrumental ( 1Ti 5:10,24 ) or the locative here.
Ichnos is old word (from hik(935c), to go), tracks, footprints, in
N.T. only here,  2Co 12:18  Ro 4:12 . Peter does not mean that
Christ suffered only as an example ( 1:18 ), but he did leave us
his example for our copying ( 1Jo 2:6 ).

經文:

彼得前書 2:22-2:22

註釋:

 {Who did no sin} (hos hamartian ouk epoi(8873)en). Quotation
from  Isa 53:9 . He has already expressed the sinlessness of
Christ in  1:19 . The next clause is a combination of  Isa 53:9  Zep 3:13 . For "guile" (dolos) see verse  1 . {Was found}
(heureth(885c)). First aorist passive indicative of heurisk(935c).
Christ's guilelessness stood the test of scrutiny (Vincent), as
Peter knew ( Mt 26:60  Joh 18:38  19:4,6 ).

經文:

彼得前書 2:23-2:23

註釋:

 {When he was reviled} (loidoroumenos). Present passive
participle of loidore(935c), old verb (from loidoros, reviler,
 1Co 5:11 ) as in  Joh 9:28 . {Reviled not again} (ouk
anteloidorei). Imperfect active (for repeated incidents) of
antiloidore(935c), late and rare compound (Plutarch, Lucian, one
papyrus example with compound following the simplex verb as here,
Moulton and Milligan's _Vocabulary_), here only in N.T. Idiomatic
use of anti (in turn, return, back). {Threatened not} (ouk
(8870)eilei). Imperfect again (repeated acts) of apeile(935c), old
compound (from apeil(885c), threat,  Ac 9:1 ), in N.T. only here and
 Ac 4:17 . {But committed himself} (paredidou de). Imperfect
active again (kept on committing himself) of paradid(936d)i, to
hand over, usually of one to a judge, but here not of another (as
the Sanhedrin), but himself (supply heauton), for Jesus uses
this very idea in  Lu 23:46  as he dies. Jesus thus handed
himself and his cause over to the Father who judges righteously
(	(9369) krinonti dikai(9373), dative of present active articular
participle of krin(935c)).

經文:

彼得前書 2:24-2:24

註釋:

 {Who his own self} (hos autos). Intensive pronoun with the
relative referring to Christ (note relatives also in verses
 22,23 ). {Bare our sins} (an(886e)egken tas hamartias h(886d)(936e)).
Second aorist active indicative of anapher(935c), common verb of
bringing sacrifice to the altar. Combination here of  Isa 53:12  De 21:23 . Jesus is the perfect sin offering ( Heb 9:28 ). For
Christ's body (s(936d)a) as the offering see  1Co 11:24 . "Here St.
Peter puts the Cross in the place of the altar" (Bigg). {Upon the
tree} (epi to xulon). Not tree here as in  Lu 23:31 ,
originally just wood ( 1Co 3:12 ), then something made of wood,
as a gibbet or cross. So used by Peter for the Cross in  Ac 5:30  10:39 ; and by Paul in  Ga 3:13  (quoting  De 21:23 ). {Having
died unto sins} (	ais hamartiais apogenomenoi). Second aorist
middle participle of apoginomai, old compound to get away from,
with dative (as here) to die to anything, here only in N.T. {That
we might live unto righteousness} (hina t(8869) dikaiosun(8869)
z(8873)(936d)en). Purpose clause with hina and the first aorist active
subjunctive of za(935c) with the dative (cf.  Ro 6:20 ). Peter's
idea here is like that of Paul in  Ro 6:1-23 , especially verses
 2,10f. ). {By whose stripes ye were healed} (hou t(9369) m(936c)(9370)i
iath(8874)e). From  Isa 53:5 . First aorist passive indicative of
iaomai, common verb to heal ( Jas 5:16 ) and the instrumental
case of m(936c)(9370)s, rare word (Aristotle, Plutarch) for bruise or
bloody wound, here only in N.T. Cf.  1:18 . Writing to slaves who
may have received such stripes, Peter's word is effective.

經文:

彼得前書 2:25-2:25

註釋:

 {For ye were going astray like sheep} ((8874)e gar h(9373) probata
plan(936d)enoi). Brought from  Isa 53:6 , but changed to
periphrastic imperfect indicative with (8874)e and present middle
participle of plana(935c), to wander away. Recall the words of Jesus
in  Lu 15:4-7 . {But are now returned} (alla epestraph(8874)e).
Second aorist passive indicative of epistreph(935c), old verb, to
turn, to return ( Mt 10:13 ). {Unto the Shepherd and Bishop of
your souls} (epi ton poimena kai episkopon t(936e) psuch(936e) hum(936e)).
Jesus called himself the Good Shepherd ( Joh 10:11 , and see also
 Heb 13:20 ). Here alone is Christ called our "Bishop"
(overseer). See both ideas combined in  Eze 34:11 . Philo calls
God Episcopos. Jesus is also Apostolos  Heb 3:1 ) and he
deserves all other titles of dignity that we can give him.

經文:

彼得前書 3:1-3:1

註釋:

 {In like manner} (homoi(9373)). Adverb closely connected with
hupotassomenoi, for which see  2:18 . {Ye wives} (gunaikes).
Without article. About wives see also  Col 3:18  Eph 5:22  Tit
2:4 . {To your own husbands} (	ois idiois andrasin). Idiois
occurs also in Ephesians and Titus, but not in Colossians. It
strengthens the idea of possession in the article 	ois. Wives
are not enjoined to be in subjection to the husbands of other
women, as some think it fine to be (affinities!) {Even if any
obey not the word} (kai ei tines apeithousin t(9369) log(9369)).
Condition of first class and dative case of logos ( 1:23,25  2:8 ), that is, remain heathen. {That they be gained} (hina
kerd(8874)h(8873)ontai). Purpose clause with hina and first future
passive indicative of kerdain(935c), old verb, to gain (from
kerdos, gain, interest) as in  Mt 18:15 . See the future with
hina also in  Lu 20:10  Re 3:9 . {Without the word} (aneu
logou). Probably here "word from their wives" (Hart), the other
sense of logos (talk, not technical "word of God"). {By the
behaviour of their wives} (dia t(8873) t(936e) gunaik(936e) anastroph(8873)).
Won by pious living, not by nagging. Many a wife has had this
blessed victory of grace.

經文:

彼得前書 3:2-3:2

註釋:

 {Beholding} (epopteusantes). First aorist active participle
of epopteu(935c), for which see  2:12 . See  2:12  also for
anastroph(886e) manner of life). {Chaste} (hagn(886e)). Pure because
"in fear" (en phob(9369)), no word in the Greek for "coupled," fear
of God, though in  Eph 5:33  fear (reverence for) of the husband
is urged.

經文:

彼得前書 3:3-3:3

註釋:

 {Whose adorning} (h(936e) kosmos). Genitive plural of the
relative referring to gunaik(936e) (wives). Kosmos has here its
old meaning of ornament (cf. our cosmetics), not the common one
of world ( Joh 17:5 ) considered as an orderly whole. _Mundus_ in
Latin is used in this double sense (ornament, world). {Let it be}
(est(935c)). Imperative third singular of eimi. Not the outward
adorning of plaiting the hair (ouch ho ex(9374)hen emplok(8873)
trich(936e)). The use of ouch here rather than m(885c) (usual
negative with the imperative) because of the sharp contrast in
verse  4  (all'). The old adverb ex(9374)hen (from without) is in
the attributive position like an adjective. Emplok(885c) is a late
word (from emplek(935c), to inweave,  2Ti 2:4  2Pe 2:20 ) in Strabo,
but often in the papyri for struggle as well as plaiting, here
only in N.T. {Of wearing} (perithese(9373)). Late and rare word
(Galen, Arrian) from peritith(886d)i ( Mt 27:28 ), to put around, a
placing around. Ornaments of gold were worn round the hair as
nets and round the finger, arm, or ankle. {Or of putting on}
(enduse(9373)). Old word from endu(935c) (to put on), here only in
N.T. Peter is not forbidding the wearing of clothes and ornaments
by women, but the display of finery by contrast. Cf.  1Ti 2:9-13  Isa 3:16ff .

經文:

彼得前書 3:4-3:4

註釋:

 {But the hidden man of the heart} (all' ho kruptos t(8873)
kardias anthr(9370)os). Here anthr(9370)os is in contrast with
kosmos just before. See Paul's use of anthr(9370)os for the outer
and old, the inner and new man ( 2Co 4:16  Ro 7:22  Col 3:9  Eph
3:16  4:22,24 ). See also the Jew en krupt(9369) ( Ro 2:29 ) and
what Jesus said about God seeing "in secret" ( Mt 6:4,6 ). {In
the incorruptible apparel of a meek and quiet spirit} (en t(9369)
aphthart(9369) tou h(8873)uchiou kai prae(9373) pneumatos). No word in the
Greek for "apparel" (kosm(9369)). For aphthartos see  1:4,23 .
For praus see  Mt 5:5  11:29 . Pneuma (spirit) is here
disposition or temper (Bigg), unlike any other use in the N.T. In
 3:18,19  4:6  it means the whole inner man as opposed to sarx
or s(936d)a, very much as psuch(885c) is used as opposed to s(936d)a.
{Which} (ho). Spirit just mentioned. {Of great price}
(poluteles). Old word (from polu and 	elos, cost), in N.T.
only here,  Mr 14:3  1Ti 2:9 .

經文:

彼得前書 3:5-3:5

註釋:

 {Adorned themselves} (ekosmoun heautas). Imperfect active
of customary action, "used to adorn themselves." Kosme(935c) is old
verb from kosmos in the sense in verse  3 . See  Heb 11:11,35 
for like tribute to holy women of the O.T. The participle
hupotassomenai repeats verse  1 .

經文:

彼得前書 3:6-3:6

註釋:

 {As Sarah} (h(9373) Sarra). {Obeyed Abraham} (hup(886b)ouen t(9369)
Abraam). Imperfect active of hupakou(935c), "used to obey" (with
dative). {Calling him lord} (kurion auton kalousa). Present
active participle of kale(935c). See  Gen 18:12 . {Whose children ye
now are} (h(8873) egen(8874)h(8874)e tekna). First aorist passive
indicative of ginomai, "whose children ye became." {If ye do
well} (agathopoiousai). Present active feminine plural
participle of agathopoie(935c) ( 2:15 ), "doing good." {And are not
put in fear by any terror} (kai m(8820)phoboumenai m(8864)emian
pto(8873)in). Free quotation from  Pr 3:25 , "and not fearing any
terror" (cognate accusative of pto(8873)is, after phoboumenai,
present middle participle, late and rare word from ptoe(935c), to
terrify, as in  Lu 21:9 , here only in N.T.). Perhaps Peter
regards Sarah's falsehood as the yielding to a sudden terror
(Hart). Hannah could also be named along with Sarah. The women
somehow do not organize "daughters of Sarah" societies.

經文:

彼得前書 3:7-3:7

註釋:

 {Ye husbands likewise} (hoi andres homoi(9373)). Probably
"likewise" here refers to honouring all men ( 2:17 ), not
"likewise" of  3:1 . {Dwell with} (sunoikountes). Present
active participle of sunoike(935c), old verb for domestic
association, here only in N.T. Used as imperative here like the
participle in  2:18  3:1 . {According to knowledge} (kata
gn(9373)in). "With an intelligent recognition of the nature of the
marriage relation" (Vincent). {Giving honour unto the woman as
unto the weaker vessel} (h(9373) asthenester(9369) skeuei t(9369) gunaikei(9369)
aponemontes tim(886e)). Present active participle of aponem(935c), old
verb, to assign, to portion out (or off), here only in N.T.
Skeuos is an old and common word for vessel, furniture, utensil
( Mt 12:29  2Ti 2:20 ). Here both husband and wife are termed
vessels or "parts of the furniture of God's house" (Bigg). See
Paul's use of skeuos for ministers ( 2Co 4:7 ). Gunaikei(9369)
here is an adjective (female, feminine) from gun(885c) (woman,
wife). She is termed "the weaker" (	(9369) asthenester(9369)), not for
intellectual or moral weakness, but purely for physical reasons,
which the husband must recognize with due consideration for
marital happiness. {Joint-heirs of the grace of life}
(sunkl(8872)onomoi charitos z(9388)s). Late double compound found in an
Ephesian inscription and the papyri, in N.T. only here,  Ro 8:17  Eph 3:6  Heb 11:9 . God's gift of life eternal belongs to woman
as well as to man. In the eyes of God the wife may be superior to
the husband, not merely equal. {To the end that your prayers be
not hindered} (eis to m(8820)egkoptesthai tas proseuchas hum(936e)).
Purpose clause with eis to and the present passive infinitive
(with negative m(885c)) of egkopt(935c), to cut in, to interrupt, late
verb (Polybius), as in  Ro 15:22 , etc. Very vivid to us now with
our telephones and radios when people cut in on us. Proseuchas
(prayers) is the accusative of general reference. Husbands surely
have here cause to consider why their prayers are not answered.

經文:

彼得前書 3:8-3:8

註釋:

 {Finally} (	o telos). Adverbial accusative. Conclusion, not
of the Epistle, but only of the addresses to various classes. No
verb (este imperative, be) here. {Likeminded} (homophrones).
Old compound (homos, phr(886e)), here only in N.T. {Compassionate}
(sumpatheis). Old adjective (sun, pasch(935c)), in N.T. only here
and  Ro 12:15 . Our "sympathetic" in original sense. {Loving as
brethren} (philadelphoi). Old compound (philos, adelphos),
here only in N.T. {Tender-hearted} (eusplagchnoi). Late and
rare compound (eu and splagchnon), in Hippocrates, Apocrypha,
in N.T. only here and  Eph 4:32 . {Humble minded}
(	apeinophrones). Late compound (	apeinos, phr(886e)), in
Plutarch,  Pr 29:23 , here only in N.T.

經文:

彼得前書 3:9-3:9

註釋:

 {Not rendering evil for evil} (m(8820)apodidontes kakon anti
kakou). M(885c) and the present active participle of apodid(936d)i,
to give back. The same phrase in  Ro 12:17  and the same idea in
 1Th 5:15 . Peter may have obtained it from Paul or both from  Pr
17:13  20:22 , "an approximation to Christ's repeal of the lex
talionis ( Mt 5:38ff. ) which Plato first opposed among the
Greeks" (Hart). Common use of anti for exchange. {Reviling for
reviling} (loidorian anti loidorias). Allusion to  2:23 
(Christ's own example). {But contrariwise blessing} (	ounantion
de eulogountes). Adverbial accusative and crasis (	o enantion)
of the neuter article and the adjective enantios (en, antios,
opposite,  Mt 14:24 ), "on the contrary." For eulogountes
(present active participle of euloge(935c)) see  Lu 6:28  Ro 12:14 
(imperative eulogeite). {For hereunto were ye called} (hoti
eis touto ekl(8874)h(8874)e). See  2:21  for this verb and use of eis
touto (pointing to the preceding argument). {That ye should
inherit a blessing} (hina eulogian kl(8872)onom(8873)(8874)e). Purpose
clause with hina and the first aorist active subjunctive of
kl(8872)onome(935c), a plain reference to Esau, who wanted "to inherit
the blessing" ( Heb 12:17 ) after he had sold his birthright.
Christians are the new Israel (both Gentiles and Jews) and are
the spiritual descendants of Isaac ( Ga 4:22ff. ).

經文:

彼得前書 3:10-3:10

註釋:

 {For} (gar). Reason for the entire exhortation in verses
 8,9  and introducing in verses  10-12  a quotation from  Ps
34:13-17  with some slight changes. {Would love life} (	hel(936e)
z(9388)n agap(8369)n). "Wishing to love life." This present life. The
LXX expressions are obscure Hebraisms. The LXX has agap(936e)
(participle present active of agapa(935c), not the infinitive
agap(8369)n. {Let him refrain} (pausat(935c)). Third person singular
first aorist active imperative of pau(935c) to make stop, whereas
the LXX has pauson (second person singular). {His tongue} (	(886e)
gl(9373)san). See  Jas 3:1-12 . {That they speak no guile} (	ou m(880a)lal(8873)ai dolon). Purpose clause with genitive article 	ou
(negative m(885c)) and the first aorist active infinitive of
lale(935c). But it can also be explained as the ablative case with
the redundant negative m(885c) after a verb of hindering (pausat(935c))
like  Lu 4:42 . See Robertson, _Grammar_, p. 1061. "Let him
refrain his lips from speaking guile."

經文:

彼得前書 3:11-3:11

註釋:

 {Let him turn away} (ekklinat(935c)). First aorist active
imperative third person singular of ekklin(935c), where the LXX has
ekklinon (second person singular). Old verb, in N.T. only here,
 Ro 3:12  16:17 . Peter adapted the passage all through to his
own construction and use. So as to poi(8873)at(935c) (let him do) for
poi(8873)on (do thou), z(8874)(8873)at(935c) (let him seek) for z(8874)(8873)on (do
thou seek), di(9378)at(935c) (let him pursue) for di(9378)on (do thou
pursue), all first aorist active imperatives (of poie(932c) z(8874)e(932c)
di(936b)(935c)). See  Heb 12:14  for "pursuing peace." If men only did!

經文:

彼得前書 3:12-3:12

註釋:

 {Upon} (epi). In the case of righteous (dikaious, in the
O.T. sense like dikaion Lot in  2Pe 2:7 ) for their good, but
in the case of men "that do evil" (epi poiountas kaka, "upon
men doing evil things") "the face of the Lord" (pros(9370)on
kuriou) is not for their good, epi here approaching "against"
in idea.

經文:

彼得前書 3:13-3:13

註釋:

 {That will harm you} (ho kak(9373)(936e) humas). Future active
articular participle of kako(935c), old verb (from kakos, bad) as
in  Ac 7:6,19 . Any real hurt, either that wishes to harm you or
that can harm. See the words in  Isa 50:9 . {If ye be} (ean
gen(8873)the). Rather, "if ye become" (condition of third class with
ean and second aorist middle subjunctive of ginomai).
{Zealous of that which is good} (	ou agathou z(886c)(9374)ai). "Zealots
for the good" (objective genitive after z(886c)(9374)ai (zealots, not
zealous), old word from z(886c)o(935c) ( 1Co 12:12 ).

經文:

彼得前書 3:14-3:14

註釋:

 {But and if ye should suffer} (all' ei kai paschoite).
"But if ye should also (or even) suffer." Condition of the fourth
class with ei and the optative (undetermined with less
likelihood), a rare condition in the vernacular _Koin(825f), since
the optative was a dying mode. If matters, in spite of the
prophetic note of victory in verse  13 , should come to actual
suffering "for righteousness' sake" (dia dikaiosun(886e)) as in  Mt
5:10  (heneken, not dia), then "blessed" (makarioi, the
very word of Jesus there which see, a word meaning "happy," not
eulog(8874)oi) "are ye" (not in the Greek). If the conclusion were
expressed regularly, it would be ei(8874)e an (ye would be), not
este (ye are). It is interesting to note the third-class
condition in verse  13  just before the fourth-class one in verse
 14 . {Fear not their fear} (	on phobon aut(936e) m(8820)phob(8874)h(8874)e).
Prohibition with m(885c) and the first aorist (ingressive) passive
subjunctive of phobeomai, to fear, and the cognate accusative
phobon (fear, terror). "Do not fear their threats" (Bigg).
Quotation from  Isa 8:12f . {Neither be troubled} (m(8864)e
taraxth(8874)e). Prohibition with m(8864)e and the first aorist
(ingressive) subjunctive of 	arass(935c), to disturb ( Mt 2:6  Joh
12:27 ). Part of the same quotation. Cf.  3:6 .

經文:

彼得前書 3:15-3:15

註釋:

 {Sanctify} (hagiasate). First aorist active imperative of
hagiaz(935c). This instead of being afraid. {Christ as Lord}
(kurion ton Christon). Ton Christon, direct object with
article and kurion predicate accusative (without article). This
is the correct text, not 	on theon of the Textus Receptus. An
adaptation to Christ of  Isa 8:13 . {Being ready always}
(hetoimoi aei). No participle in the Greek, old adjective ( Tit
3:1 ). {To give answer} (pros apologian). "For an apology," the
old sense of apologia, an answer back, a defence (not excuse),
as in  Ac 22:1 , from apologeomai to defend (not to apologize).
{A reason concerning the hope that is in you} (logon peri t(8873) en
humin elpidos). Original sense of logon (accusative of the
thing with aitounti with hum(8373), accusative of the person)
"concerning the in you hope." Ready with a spoken defence of the
inward hope. This attitude calls for an intelligent grasp of the
hope and skill in presenting it. In Athens every citizen was
expected to be able to join in the discussion of state affairs.
{Yet with meekness and fear} (alla meta praut(8874)os kai phobou).
Of God ( 2:18  3:2,4 ), not of man.

經文:

彼得前書 3:16-3:16

註釋:

 {Having a good conscience} (suneid(8873)in echontes agath(886e)).
Present active participle of ech(935c). See  2:18  for suneid(8873)in
and  3:21  for suneid(8873)is agath(885c) again ("a
quasi-personification," Hart). {That they may be put to shame}
(hina kataischunth(9373)in). Purpose clause with hina and the
first aorist passive subjunctive of kataischun(935c), old verb, to
put to shame ( Lu 13:17  1Pe 2:6 ). {Wherein ye are spoken
against} (en h(9369) katalaleisthe). Present passive indicative of
katalale(935c), for which see  2:12  with en h(9369) also. Peter may
be recalling (Hart) his own experience at Pentecost when the Jews
first scoffed and others were cut to the heart ( Ac 2:13,37 ).
{Who revile} (hoi ep(8872)eazontes). Articular present active
participle of ep(8872)eaz(935c), old verb (from ep(8872)eia, spiteful
abuse), to insult, in N.T. only here and  Lu 6:28 . {In Christ}
(en Christ(9369)). Paul's common mystical phrase that Peter has
three times (here,  5:10,14 ), not in John, though the idea is
constantly in John. Peter here gives a new turn (cf.  2:12 ) to
anastroph(885c) (manner of life). "Constantly the apostle repeats
his phrases with new significance and in a new light" (Bigg).

經文:

彼得前書 3:17-3:17

註釋:

 2Pe
2:21 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
2' or engs='2Pe
2'
經文:

彼得前書 3:18-3:18

註釋:

 1Pe
2:19 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Pe
2' or engs='1Pe
2'
經文:

彼得前書 3:19-3:19

註釋:

 2Pe
2:4 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
2' or engs='2Pe
2'
經文:

彼得前書 3:20-3:20

註釋:

 {Which aforetime were disobedient} (apeith(8873)asin pote).
First aorist active participle of apeithe(935c) (for which verb see
 3:20 ) in the dative plural agreeing with pneumasin. These
spirits now in prison once upon a time (pote) were disobedient
(typical rebels, Hart calls them). {Waited} (apexedecheto).
Imperfect middle of the double compound apekdechomai, late
verb, probably first by Paul ( 1Co 1:7 ), though in the
apocryphal _Acta Pauli_ (iii) and other late writings cited by
Nageli (p. 43). Perfective use of the two prepositions (apo,
ek) to wait out to the end, as for Christ's Second Coming ( Php
3:20 ). A hundred years apparently after the warning ( Ge 5:32  6:3  7:6 ) Noah was preparing the ark and Noah as a preacher of
righteousness ( 2Pe 2:5 ) forewarned the people, who disregarded
it. {While the ark was a preparing} (kataskeuazomen(8873) kib(9374)ou).
Genitive absolute with present passive participle of
kataskeuaz(935c), old compound ( Mt 11:10 ), for kib(9374)os (ark) see
on 烘t 24:38|. {Wherein} (eis h(886e)). "Into which" (the ark).
{That is} (	out' estin). Explanatory expression like our
English idiom ( Ro 10:6 , etc.). {Souls} (psuchai). Persons of
both sexes (living men) as in  Ac 2:41  27:37 , etc. {Were saved}
(dies(9374)h(8873)an). First aorist passive indicative of dias(937a)(935c),
old compound, to bring safe through as in  Ac 27:44 . {Through
water} (di' hudatos). "By means of water" as the intermediate
agent, an apparent change in the use of dia in composition just
before (local use) to the instrumental use here. They came
through the water in the ark and so were saved by the water in
spite of the flood around them. Peter lays stress (Hart) on the
water rather than on the ark ( Heb 11:7 ) for the sake of the
following illustration.

經文:

彼得前書 3:21-3:21

註釋:

 2Pe
1:14 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
1' or engs='2Pe
1'
經文:

彼得前書 3:22-3:22

註釋:

 {Having gone} (poreutheis). First aorist (deponent)
participle (not periphrastic) of poreuomai. {Being made
subject} (hupotagent(936e)). Second aorist passive participle of
hupotass(935c) (see  2:18  3:1 ) in the genitive absolute
construction. {Unto him} (aut(9369)). Christ. See  1Co 15:28 .

經文:

彼得前書 4:1-4:1

註釋:

 {For as much then as Christ suffered in the flesh} (Christou
oun pathontos sarki). Genitive absolute with second aorist
active participle of pasch(935c), to suffer, and the locative case
of sarx (flesh). The oun (then, therefore) draws and applies
the main lesson of  3:18-22 , the fact that Christ suffered for
us. {Arm ye yourselves also} (kai humeis hoplisasthe). Direct
middle first aorist imperative of hopliz(935c), old verb from
hoplon (weapon,  Joh 18:3 ), in metaphorical sense, here only
in N.T. {With the same mind} (	(886e) aut(886e) ennoian). Accusative of
the thing (content), ennoian, old word (from en, nous),
putting in mind, thinking, will, in N.T. only here and  Heb
4:12 . "Here again _Christus Patiens_ is our hupogrammos"
(Bigg). {For} (hoti). Reason for the exhortation. {Hath ceased
from sin} (pepautai hamartias). Perfect middle indicative of
pau(935c) to make cease and the ablative singular hamartias, but B
reads the dative plural hamartiais (cf.  Ro 6:1f. ). Temptation
has lost its appeal and power with such a man.

經文:

彼得前書 4:2-4:2

註釋:

 {That ye no longer should live} (eis to m(886b)eti bi(9373)ai).
Purpose clause with eis to (negative m(885c)) and the first aorist
(for the Attic second aorist i(936e)ai) active infinitive of
io(935c), old verb, to spend a life (from ios, course of life,
 Lu 8:14 ), here only in N.T. {The rest of your time in the
flesh} (	on epiloipon en sarki chronon). Accusative of time
(chronon, period of time). Epiloipon is old adjective (epi,
loipos, remaining in addition), here only in N.T. But eis to
here can be result (so that) as in  Ro 1:20  4:18 .

經文:

彼得前書 4:3-4:3

註釋:

 2Pe
2:7 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
2' or engs='2Pe
2'
經文:

彼得前書 4:4-4:4

註釋:

 {Wherein} (en h(9369)). "In which thing" (manner of life).
{They think it strange} (xenizontai). Present passive
indicative of xeniz(935c), old verb (from xenos, stranger), to
entertain a guest ( Ac 10:23 ), to astonish ( Ac 17:20 ). See
also  4:12 . "They are surprised or astonished." {That ye run not
with them} (m(8820)suntrechont(936e) hum(936e)). Genitive absolute
(negative m(885c)) with present active participle of suntrech(935c),
old compound, to run together like a crowd or a mob as here (just
like our phrase, "running with certain folks"). {Into the same
excess of riot} (eis t(886e) aut(886e) t(8873) as(9374)ias anachusin).
Anachusin (from anache(935c) to pour forth) is a late and rare
word, our overflowing, here only in N.T. As(9374)ias is the
character of an abandoned man (as(9374)os, cf. as(9374)(9373) in  Lu
15:13 ), old word for a dissolute life, in N.T. only here,  Eph
5:18  Tit 1:6 . {Speaking evil of you} (lasph(886d)ountes).
Present active participle of lasph(886d)e(935c) as in  Lu 22:65 . "The
Christians were compelled to stand aloof from all the social
pleasures of the world, and the Gentiles bitterly resented their
puritanism, regarding them as the enemies of all joy, and
therefore of the human race" (Bigg).

經文:

彼得前書 4:5-4:5

註釋:

 {Who shall give account} (hoi apod(9373)ousin logon). Future
active indicative of apodid(936d)i. For this use with logon
(account) see  Mt 12:36  Lu 16:2  Ac 19:40  Heb 13:17 . For the
sudden use of the relative hoi see  Ro 3:8 . {To him that is
ready to judge} (	(9369) hetoim(9373) krinonti). Dative, "to the one
readily judging," correct text, not hetoim(9373) echonti krinai,
"to the one ready to judge," which "softens the rugged original"
(Hart). That is Christ apparently ( 1:13  2Co 5:10 ), but the
Father in  1:17 . {The quick and the dead} (z(936e)tas kai
nekrous). "Living and dead." Those living at the time and those
already dead ( 1Th 4:15 ).

經文:

彼得前書 4:6-4:6

註釋:

 {Was the gospel preached} (eu(8867)gelisth(885c)). First aorist
passive indicative of euaggeliz(935c). Impersonal use. {Even to the
dead} (kai nekrois). Does Peter here mean preached to men after
they are dead or to men once alive but dead now or when the
judgment comes? There are those (Augustine, Luther, etc.) who
take "dead" here in the spiritual sense (dead in trespasses and
sins as in  Col 2:13  Eph 2:1 ), but consider it "impossible" for
Peter to use the same word in two senses so close together; but
Jesus did it in the same sentence, as in the case of psuch(885c)
(life) in  Mt 16:25 . Bigg takes it to mean that all men who did
not hear the gospel message in this life will hear it in the next
before the final judgment. {That they might be judged} (hina
krith(9373)in men). Purpose clause with hina and the first aorist
passive subjunctive of krin(935c), to judge, whereas z(9373)in de (by
contrast) is the present active subjunctive of za(935c), to live.
There is contrast also between kata anthr(9370)ous (according to
men) and kata theon (according to God).

經文:

彼得前書 4:7-4:7

註釋:

 1Th
5:6 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Th
5' or engs='1Th
5'
經文:

彼得前書 4:8-4:8

註釋:

 {Above all things} (pro pant(936e)). See this phrase in  Jas
5:12 . {Being fervent} (ekten(8820)echontes). Present active
participle of echontes and predicate accusative of adjective
ekten(8873) (from ektein(935c), to stretch out), stretched out, here
only in N.T., "holding intent you love among yourselves." {For
love covereth a multitude of sins} (hoti agap(8820)kaluptei pl(8874)hos
hamarti(936e)). See  Jas 5:20  for meaning, sins of the one loved,
not of the one loving.

經文:

彼得前書 4:9-4:9

註釋:

 {Using hospitality} (philoxenoi). "Friendly to strangers,"
old word (from philos, xenos), in N.T. only here and  1Ti 3:2  Tit 1:8 . No verb here in the Greek. {Without murmuring} (aneu
goggusmou). Like ch(9372)is goggusm(936e) in  Php 2:14 . Complaint
spoils hospitality. Jesus enjoined the entertainment of strangers
( Mt 25:35 ). Inns were rare and very poor. Hospitality made
mission work possible ( 3Jo 1:5 ).

經文:

彼得前書 4:10-4:10

註釋:

 {Gift} (charisma). Late N.T. word (in late papyri) from
charizomai, to give graciously. It is used here by Peter as one
of the gifts of the Holy Spirit ( 1Co 12:4,9,29-31  Ro 12:6 ).
{Ministering} (diakonountes). Present active participle plural
of diakone(935c), common verb ( Mt 20:28 ), though hekastos (each)
is singular. {As good stewards} (h(9373) kaloi oikonomoi). For
"steward" (oikonomos, house-manager) see  Lu 16:1  1Co 4:1 
(used by Paul of himself) and of any bishop ( Tit 1:7 ), but here
of any Christian. See kalos used with diakonos in  1Ti 4:6 .
{Of the manifold grace of God} (poikil(8873) charitos theou). For
poikilos (many-colored) see on 氣:6; Jas 1:2|.

經文:

彼得前書 4:11-4:11

註釋:

 2Co
9:10 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
9' or engs='2Co
9'
經文:

彼得前書 4:12-4:12

註釋:

 {Think it not strange} (m(8820)xenizesthe). Prohibition with
m(885c) and the present passive imperative of xeniz(935c), for which
verb see  4:4 . "Be not amazed." {Concerning the fiery trial
among you} (	ei en humin pur(9373)ei). Instrumental case, "by the
among you burning," metaphorical sense of old word (since
Aristotle), from puro(935c), to burn (pur fire). See  1:7  for the
metaphor. See  Re 18:9,18  only other N.T. examples. It occurs in
 Pr 27:21  for the smelting of gold and silver and so in  Ps
56:10  (LXX 65:10): "Thou didst smelt us as silver is smelted"
(epur(9373)as h(886d)(8373) h(9373) puroutai to argurion). {Which cometh upon
you} (humin ginomen(8869)). Present middle participle of ginomai
(already coming) with dative case humin. {To prove you} (pros
peirasmon). "For testing." {As though a strange thing happened
unto you} (h(9373) xenou humin sumbainontos). Genitive absolute
with h(9373), giving the alleged reason, and humin, dative case
with sumbainontos (present active participle of sumbain(935c), to
go together, to happen ( Mr 10:32 ), agreeing with xenou
(strange,  Heb 13:9 ).

經文:

彼得前書 4:13-4:13

註釋:

 {Inasmuch} (katho). "In so far forth as" ("according to
which thing"), old conjunction, in N.T. only here and  2Co 8:12  Ro 8:26 . {Ye are partakers of} (koin(936e)eite). Present active
indicative of koin(936e)e(935c), old verb (from koin(936e)os, partner), to
share in either with genitive ( Heb 2:14 ) or dative as here
(path(886d)asin). {That ye may rejoice with exceeding joy} (hina
char(8874)e agalli(936d)enoi). Purpose clause with hina and second
aorist passive subjunctive of chair(935c), with the present middle
participle of agallia(935c) to exult ( 1:8 ), "that ye may rejoice
exulting." See  1:6-8  for this same idea associated with the
second coming of Christ as here.

經文:

彼得前書 4:14-4:14

註釋:

 {If ye are reproached} (ei oneidizesthe). Condition of
first class assumed as true with ei and present passive
indicative of oneidiz(935c), for which verb see  Jas 1:5 . {For the
name of Christ} (en onomati Christou). "In the matter of the
name of Christ." For the idea see  Mt 5:11f.  19:29  Ac 5:41  9:16  21:13 . This is the only N.T. example of just onoma
Christou, here used because of the use of Christianos in verse
 16 . For the beatitude makarioi see  Mt 5:11f . {The Spirit of
glory and the Spirit of God} (	o t(8873) dox(8873) kai to tou theou
pneuma). Note repetition of the article (	o) though pneuma
only once. The reference is to the Holy Spirit, who is the Spirit
of Glory and of God. {Resteth upon you} (eph' h(886d)as
anapauetai). Quotation from  Isa 11:2 . Present middle
indicative of anapau(935c), to give rest, refresh ( Mt 11:28 ). "He
rests upon the Christian as the Shechinah rested upon the
tabernacle" (Bigg). Cf.  1:8  Mt 3:16 .

經文:

彼得前書 4:15-4:15

註釋:

 2Co
10:15 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
10' or engs='2Co
10'
經文:

彼得前書 4:16-4:16

註釋:

 2Ti
1:12 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Ti
1' or engs='2Ti
1'
經文:

彼得前書 4:17-4:17

註釋:

 {For the time is come} (hoti ho kairos). No predicate,
probably estin (is) to be supplied. The phrase that follows
comes from the vision of Ezekiel (chapter  Eze 9 ). The
construction is unusual with 	ou arxasthai (genitive articular
aorist middle infinitive of arch(935c)), not exactly purpose or
result, and almost in apposition (epexegetic), but note 	ou
elthein used as subject in  Lu 17:1 . The persecution on hand
( 1:7 ) was a foretaste of more to come. By "house of God" he can
mean the same as the "spiritual house" of  2:5  or a local
church. Biggs even takes it to refer to the family. {And if it
begin first at us} (ei de pr(9374)on aph'h(886d)(936e)). Condition of first
class again, with the verb archetai understood. "From us"
(aph' h(886d)(936e)) more exactly. {End} (	elos). Final fate. {Of
them that obey not the gospel of God} (	(936e) apeithount(936e) t(9369) tou
theou euaggeli(9369)). "Of those disobeying the gospel of God." See
the same idea in  Ro 2:8 . See  Mr 1:14  for believing in the
gospel.

經文:

彼得前書 4:18-4:18

註釋:

 2Pe
2:5 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Pe
2' or engs='2Pe
2'
經文:

彼得前書 4:19-4:19

註釋:

 1Ti
1:18 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Ti
1' or engs='1Ti
1'
經文:

彼得前書 5:1-5:1

註釋:

 {Who am a fellow-elder} (ho sunpresbuteros). Earliest use
of this compound in an inscription of B.C. 120 for fellow-elders
(alderman) in a town, here only in N.T., in eccles. writers. For
the word presbuteros in the technical sense of officers in a
Christian church (like elder in the local synagogues of the Jews)
see  Ac 11:30  20:17 . It is noteworthy that here Peter the
Apostle ( 1:1 ) calls himself an elder along with (sun) the
other "elders." {A witness} (martus). This is what Jesus had
said they must be ( Ac 1:8 ) and what Peter claimed to be ( Ac
3:15  10:39 ). So Paul was to be a martus ( Ac 22:15 ). {Who am
also a partaker} (ho kai koin(936e)os). "The partner also," "the
partaker also." See  Lu 5:10  2Co 1:7  2Pe 1:4 . See same idea in
 Ro 8:17 . In  Ga 3:23  Ro 8:18  we have almost this about the
glory about to be revealed to us where mell(935c) as here is used
with the infinitive.

經文:

彼得前書 5:2-5:2

註釋:

 {Tend} (poimanate). First aorist active imperative of
poimain(935c), old verb, from poim(886e) (shepherd) as in  Lu 17:7 .
Jesus used this very word to Peter in the interview by the Sea of
Galilee ( Joh 21:16 ) and Peter doubtless has this fact in mind
here. Paul used the word to the elders at Miletus ( Ac 20:28 ).
See  2:25  for the metaphor. {Flock} (poimnion). Old word,
likewise from poim(886e), contraction of poimenion ( Lu 12:32 ).
{Exercising the oversight} (episkopountes). Present active
participle of episkope(935c), old word (in  Heb 12:15  alone in
N.T.), omitted here by Aleph B. {Not by constraint} (m(880a)anagkast(9373)). Negative m(885c) because of the imperative. Old adverb
from verbal adjective anagkastos, here alone in N.T. {But
willingly} (alla hekousi(9373)). By contrast. Old adverb, in N.T.
only here and  Heb 10:26 . {Nor yet for filthy lucre} (m(8864)e
aischrokerd(9373)). A compound adverb not found elsewhere, but the
old adjective aischrokerd(8873) is in  1Ti 3:8  Tit 1:7 . See also
 Tit 1:11  "for the sake of filthy lucre" (aischrou kerdous
charin). Clearly the elders received stipends, else there could
be no such temptation. {But of a ready mind} (alla prothum(9373)).
Old adverb from prothumos ( Mt 26:41 ), here only in N.T.

經文:

彼得前書 5:3-5:3

註釋:

 {Lording it over} (katakurieuontes). Present active
participle of katakurieu(935c), late compound (kata, kurios) as in
 Mt 20:25 . {The charge allotted to you} (	(936e) kl(8872)(936e)). "The
charges," "the lots" or "the allotments." See it in  Ac 1:17,25 
in this sense. The old word meant a die ( Mt 27:25 ), a portion
( Col 1:12  1Pe 1:4 ), here the charges assigned (cf.  Ac 17:4 ).
From the adjective kl(8872)ikos come our cleric, clerical, clerk.
Wycliff translated it here "neither as having lordship in the
clergie." {Making yourselves ensamples} (	upoi ginomenoi).
Present active participle of ginomai and predicate nominative
	upoi (types, models) for which phrase see  1Th 1:7 .
Continually becoming. See  2:21  for hupogrammos
(writing-copy). {To the flock} (	ou poimniou). Objective
genitive.

經文:

彼得前書 5:4-5:4

註釋:

 {When the chief Shepherd shall be manifested}
(phaner(9374)hentos tou archipoimenos). Genitive absolute with
first aorist passive participle of phanero(935c), to manifest, and
genitive of archipoim(886e), a compound (archi, poim(886e)) after
analogy of archiereus, here only in N.T., but in _Testam. of
Twelve Patrs_. (Jud. 8) and on a piece of wood around an Egyptian
mummy and also on a papyrus A.D. 338 (Deissmann, _Light, etc._,
p. 100). See  Heb 13:20  for ho poim(886e) ho megas (the Shepherd
the great). {Ye shall receive} (komieisthe). Future of komiz(935c)
( 1:9 , which see). {The crown of glory that fadeth not away}
(	on amarantinon t(8873) dox(8873) stephanon). For "crown"
(stephanos) see  Jas 1:12  1Co 9:25  2Ti 4:8  Re 2:10  3:10  4:4 . In the Gospels it is used only of the crown of thorns, but
Jesus is crowned with glory and honor ( Heb 2:9 ). In all these
passages it is the crown of victory as it is here. See  1:4  for
amarantos, unfading. Amarantinos is made from that word as
the name of a flower amaranth (so called because it never
withers and revives if moistened with water and so used as a
symbol of immortality), "composed of amaranth" or "amarantine,"
"the amarantine (unfading) crown of glory."

經文:

彼得前書 5:5-5:5

註釋:

 {Be subject} (hopotag(8874)e). Second aorist passive imperative
of hupotass(935c). {Unto the elder} (presbuterois). Dative case.
Here the antithesis between younger and elder shows that the word
refers to age, not to office as in  5:1 . See a like change in
meaning in  1Ti 5:1,17 . {All} (pantes). All ages, sexes,
classes. {Gird yourselves with humility} (	(886e) tapeinophrosun(886e)
egkomb(9373)asthe). First aorist middle imperative of egkomboomai,
late and rare verb (in Apollodorus, fourth cent. B.C.), here only
in N.T., from en and kombos (knot, like the knot of a
girdle). Egkomb(936d)a was the white scarf or apron of slaves. It
is quite probable that Peter here is thinking of what Jesus did
( Joh 13:4ff. ) when he girded himself with a towel and taught
the disciples, Peter in particular ( Joh 13:9ff. ), the lesson of
humility ( Joh 13:15 ). Peter had at last learned the lesson
( Joh 21:15-19 ). {The proud} (huper(8870)hanois). Dative plural of
huper(8870)hanos ( Jas 4:6  Ro 1:30 ) after antitassetai (present
middle indicative of antitass(935c) as in  Jas 4:6  (quoted there as
here from  Pr 3:34 ).

經文:

彼得前書 5:6-5:6

註釋:

 {Humble yourselves therefore} (	apein(9374)h(8874)e oun). First
aorist passive imperative of 	apeino(935c), old verb, for which see
 Mt 18:4 . Peter is here in the role of a preacher of humility.
"Be humbled." {Under the mighty hand of God} (hupo t(886e) krataian
cheira tou theou). Common O.T. picture ( Ex 3:19  20:33 , etc.).
{That he may exalt you} (hina hups(9373)(8869)). Purpose clause with
hina and first aorist active subjunctive of hupso(935c). Cf.  Lu
14:11  Php 2:9 . {In due time} (en kair(9369)). Same phrase in  Mt
24:45 .

經文:

彼得前書 5:7-5:7

註釋:

 {Casting} (epiripsantes). First aorist active participle of
epiript(935c), old verb, to throw upon, in N.T. only here and  Lu
19:35  (casting their clothes on the colt), here from  Ps 55:22 .
For merimna see  Mt 6:25,31,34 . {He careth} (aut(9369) melei).
Impersonal verb melei (present active indicative) with dative
aut(9369), "it is a care to him." God does care ( Lu 21:18 ).

經文:

彼得前書 5:8-5:8

註釋:

 {Be watchful} (gr(8867)or(8873)ate). First aorist active imperative
of gr(8867)ore(935c), late present imperative from perfect egr(8867)ora
(to be awake) from egeir(935c) (to arouse), as in  Mt 24:42 . For

(8870)sate see  1:13  4:7 . {Your adversary} (ho antidikos
hum(936e)). Old word for opponent in a lawsuit ( Mt 5:25 ). {The
devil} (diabolos). Slanderer. See on 烘t 4:1|. {As a roaring
lion} (h(9373) (9372)uomenos le(936e)). But Jesus is also pictured as the
Lion of the tribe of Judah ( Re 5:5 ). But Satan {roars} at the
saints. Present middle participle (9372)uomai, old verb, here only
in N.T., to howl like a wolf, dog, or lion, of men to sing loud
(Pindar). See  Ps 22:13 . {Whom he may devour} (katapiein).
Second aorist active infinitive of katapin(935c), to drink down. B
does not have 	ina, Aleph has 	ina (somebody), "to devour
some one," while A has interrogative 	ina, "whom he may devour"
(very rare idiom). But the devil's purpose is the ruin of men. He
is a "peripatetic" (peripatei) like the peripatetic
philosophers who walked as they talked. Satan wants all of us and
sifts us all ( Lu 22:31 ).

經文:

彼得前書 5:9-5:9

註釋:

 2Co
7:1 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
7' or engs='2Co
7'
經文:

彼得前書 5:10-5:10

註釋:

 1Th
5:23f. 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Th
5' or engs='1Th
5'
經文:

彼得前書 5:11-5:11

註釋:

 {To him} (aut(9369)). To God (dative case). Note kratos in
the doxology as in  1Ti 6:16  and briefer than the doxology in
 1Pe 4:11 , to Christ.

經文:

彼得前書 5:12-5:12

註釋:

 2Th
3:17f. 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Th
3' or engs='2Th
3'
經文:

彼得前書 5:13-5:13

註釋:

 {She that is in Babylon, elect together with you} (h(8820)en
Babul(936e)i suneklekt(885c)). Either actual Babylon or, as most likely,
mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome
about A.D. 65, there is every reason why he should not make that
fact plain to the world at large and least of all to Nero. It is
also uncertain whether h(8820)suneklekt(885c) (found here alone), "the
co-elect woman," means Peter's wife ( 1Co 9:5 ) or the church in
"Babylon." The natural way to take it is for Peter's wife. Cf.
eklekt(8869) kuri(8369) in  2Jo 1:1  (also verse  2Jo 1:13 ). {Mark my
son} (Markos ho huios mou). So this fact agrees with the
numerous statements by the early Christian writers that Mark,
after leaving Barnabas, became Peter's "interpreter" and under
his influence wrote his Gospel. We know that Mark was with Paul
in Rome some years before this time ( Col 4:10 ).

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