The Meaning of 1 Peter 2:2 Explained

1 Peter 2:2

KJV: As newborn babes, desire the sincere milk of the word, that ye may grow thereby:

YLT: as new-born babes the word's pure milk desire ye, that in it ye may grow,

Darby: as newborn babes desire earnestly the pure mental milk of the word, that by it ye may grow up to salvation,

ASV: as newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation;

KJV Reverse Interlinear

As  newborn  babes,  desire  the sincere  milk  of the word,  that  ye may grow  thereby: 

What does 1 Peter 2:2 Mean?

Verse Meaning

Next he urged them to do something positive. Since they had experienced the new birth ( 1 Peter 1:3; 1 Peter 1:23), they should now do what babies do, not that they were new Christians necessarily. The milk of the Word is probably the milk that is the Word rather than the milk contained in the Word, namely, Christ, though either interpretation is possible. [1] "Long for" is a strong expression that we could paraphrase "develop an appetite for." This is the only imperative in the passage in the Greek text. God"s Word is spiritual food that all believers instinctively desire, but we must also cultivate a taste for it (cf. 2 Peter 3:18).
"It is sad when Christians have no appetite for God"s Word, but must be "fed" religious entertainment instead. As we grow, we discover that the Word is milk for babes, but also strong meat for the mature ( 1 Corinthians 3:1-4; Hebrews 5:11-14). It is also bread ( Matthew 4:4) and honey ( Psalm 119:103)." [2]
Ask God to give you a greater appetite for His Word. God"s Word is pure in that it is free from deceit (cf. 1 Peter 1:22-25). "Salvation" here, as Peter used it previously, refers to the full extent of salvation that God desires every Christian to experience.
"The point of the figurative language is this: as a babe longs for nothing but its mother"s milk and will take nothing else, so every Christian should take no spiritual nourishment save the Word." [3]
The "milk" here is not elementary Christian teaching (cf. 1 Corinthians 3:2; Hebrews 5:12-13), in contrast to "meat," but the spiritual food of all believers. [4]

Context Summary

1 Peter 2:1-10 - Building On The Precious Corner-Stone
It is easy to lay aside malice, guile and evil speaking, when we are constantly feeding on the unadulterated milk of spiritual truth. If you have tasted of the grace of Jesus, you will not want to sip of the wine of Sodom. Drink, O beloved, eat and drink abundantly, that we may grow, casting aside sinful and childish things.
The changing imagery of the next paragraph is remarkable. As we touch the Living Stone we live, and we touch others who are touching Him, and so a temple begins to grow up. Then we become a holy priesthood in the temple, and finally the sacrifices which are offered within its precincts. If Christ is not that Living Stone for you, He will be your undoing.
All that God said of His ancient people may be realized by us in and through Christ. Compare 1 Peter 2:9 with Exodus 19:6. Thus songs of praise are ever ascending to Him who has called us into His light. [source]

Chapter Summary: 1 Peter 2

1  He exhorts to put away wickedness;
4  showing that Christ is the foundation whereupon they are built
11  He beseeches them also to abstain from sinful desires;
13  to be obedient to authorities;
18  and teaches servants how to obey their masters;
20  patiently suffering for well doing, after the example of Christ

Greek Commentary for 1 Peter 2:2

As newborn babes [ως αρτιγεννητα βρεπη]
ρεπος — Brephos old word, originally unborn child (Luke 1:41-44), then infant (Luke 2:12), here figuratively, like νηπιοι — nēpioi Αρτιγεννητα — Artigennēta is a late and rare compound (Lucian, imperial inscription) from αρτι — arti and γενναω — gennaō with evident allusion to αναγεγεννημενοι — anagegennēmenoi in 1 Peter 1:23, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). [source]
Long for [επιποτησατε]
First aorist (constative) active imperative of επιποτεω — epipotheō old verb for intense yearning (Philemon 2:26).The spiritual milk which is without guile (το λογικον αδολον γαλα — to logikon adolon gala). Γαλα — Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος — Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος — dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον — Logikon is an old adjective in ικος — ̇ikos from λογος — logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου — logou (1 Peter 1:23) and ρημα — rēma (1 Peter 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 Romans 12:1 Paul uses λογικον — 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 των λογικων προβατων του Χριστου — tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ).That ye may grow thereby Purpose clause with ινα — hina and the first aorist passive subjunctive of αυχανω — auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 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 (βρωμα — brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν — sōtērian) here is final salvation. [source]
The spiritual milk which is without guile [το λογικον αδολον γαλα]
Γαλα — Gala is old word for milk as in 1 Corinthians 9:7 and as metaphor in 1 Corinthians 3:2. Αδολος — Adolos is an old compound (here alone in N.T.) adjective (alpha privative and δολος — dolos deceit), unadulterated milk which, alas, is so hard to get. Λογικον — Logikon is an old adjective in ικος — ̇ikos from λογος — logos (reason, speech), in N.T. only here and Romans 12:1, used here with allusion to λογου — logou (1 Peter 1:23) and ρημα — rēma (1 Peter 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 Romans 12:1 Paul uses λογικον — 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 των λογικων προβατων του Χριστου — tōn logikōn probatōn tou Christou (the spiritual or rational sheep of Christ). [source]
That ye may grow thereby [ινα εν αυτωι αυχητητε]
Purpose clause with ινα — hina and the first aorist passive subjunctive of αυχανω — auxanō old and common verb to grow. See this same metaphor in Colossians 2:19; Ephesians 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 (βρωμα — brōma) made in 1 Corinthians 3:2; Hebrews 5:13. Salvation (σωτηριαν — sōtērian) here is final salvation. [source]
New-born [ἀρτιγέννητα]
Peculiar to Peter, and only in this passage. Lit., born but just now ( ἄρτι ). [source]
Sincere [ἄδολον]
Lit.,without guile, unadulterated. Compare guile in 1 Peter 2:1. Laying aside guile, desire the guileless milk, etc. Hence Rev. renders the whole passage, Long for the spiritual milk which is without guile. [source]
Babes [βρέθη]
The word signifying peculiarly a child at birth, or of tender years. See Luke 18:15; Acts 7:19. Of the infant Jesus, Luke 2:12, Luke 2:16. Here marking the recency of Christian life in the converts addressed. [source]
Desire [ἐπιποθήσατε]
The compound is intensive; earnestly desire. So Rev., long for. Compare Philemon 2:26. [source]
The sincere milk of the word [τὸ λογικὸν ἄδολον γάλα]
The A. V. has rendered λογικὸν , of the word; but wrongly. It describes the quality of the milk as spiritual or rational, as opposed to literal and ceremonial. In the only other place where it occurs (Romans 12:1) it is rendered reasonable; which Rev. gives here in margin. [source]
That ye may grow thereby []
The best texts add, unto salvation. [source]

Reverse Greek Commentary Search for 1 Peter 2:2

Matthew 2:6 Shall be shepherd of [ποιμανεῖ]
So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings “the shepherds of the people.” To David the people said, “The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel” (2 Samuel 5:2; compare Psalm 78:70-72). God is often called a shepherd (Genesis 48:15; Psalm 23:1; Psalm 77:20; Psalm 80:1; Isaiah 40:11; John 10:11). Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to the Hebrews (Hebrews 13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27, rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for “theLamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, John 10:4: “He calleth his own sheep by name, and leadeth them out … .He goeth before them, and the sheep follow him.” [source]
Matthew 2:5 Shall be shepherd [ποιμανει]
The Authorized Version had “shall rule,” but “shepherd” is correct. “Homer calls kings ‹the shepherds of the people‘”(Vincent). In Hebrews 13:20 Jesus is called “the great shepherd of the sheep.” Jesus calls himself “the good shepherd” (John 10:11). Peter calls Christ “the chief shepherd” (1 Peter 2:25). “The Lamb which is in the midst of the throne shall be their shepherd” (Revelation 7:17). Jesus told Peter to “shepherd” the lambs (John 21:16). Our word pastor means shepherd. [source]
Mark 12:24 Err [πλανᾶσθε]
Lit., wander out of the way. Compare Latin errare. Of the wandering sheep, Matthew 18:12; 1 Peter 2:25. Of the martyrs wandering in the deserts, Hebrews 11:38. Often rendered in the New Testament deceive. See Mark 13:5, Mark 13:6. Compare ἀστέρες πλανῆται , wandering stars (Judges 1:13), from which our word planet. [source]
Luke 23:31 Tree [ξύλῳ]
Originally wood, timber. In later Greek, a tree. Used of the cross by Peter, Acts 5:30; Acts 10:39; and 1 Peter 2:24. Compare Galatians 3:13. [source]
Luke 2:12 The babe [βρέφος]
See on 1 Peter 2:2. Rev., properly, “a babe.” No article [source]
Luke 18:15 Infants [τὰ βρέφη]
See on 1 Peter 2:2. [source]
John 9:28 They reviled him [ελοιδορησαν αυτον]
First aorist active indicative of λοιδορεω — loidoreō old verb from λοιδορος — loidoros (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23. Thou art his disciple Probably a fling in εκεινου — ekeinou (of that fellow). He had called him a prophet (John 9:17) and became a joyful follower later (John 9:36-38). But we are disciples of Moses This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. [source]
John 1:29 On the morrow [τηι επαυριον]
Locative case with ημηραι — hēmērāi (day) understood after the adverb επαυριον — epaurion “Second day of this spiritual diary” (Bernard) from John 1:19. Seeth Jesus coming Dramatic historical present indicative Graphic picture. Behold the Lamb of God Exclamation ιδε — ide like ιδου — idou not verb, and so nominative αμνος — amnos Common idiom in John (John 1:36; John 3:26, etc.). For “the Lamb of God” see 1 Corinthians 5:7 (cf. John 19:36) and 1 Peter 1:19. The passage in Isaiah 53:6. is directly applied to Christ by Philip in Acts 8:32. See also Matthew 8:17; 1 Peter 2:22.; Hebrews 9:28. But the Jews did not look for a suffering Messiah (John 12:34) nor did the disciples at first (Mark 9:32; Luke 24:21). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in Isaiah 53:1-12, even if the rabbis did not see it there? Symeon had it dimly (Luke 2:35), but John more clearly. So Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. Which taketh away the sin of the world Note singular αμαρτιαν — hamartian not plural αμαρτιας — hamartias (1 John 3:5) where same verb αιρω — airō to bear away, is used. The future work of the Lamb of God here described in present tense as in 1 John 1:7 about the blood of Christ. He is the Lamb of God for the world, not just for Jews. [source]
John 10:2 The shepherd of the sheep [ποιμην εστιν των προβατων]
No article with ποιμην — poimēn “a shepherd to the sheep.” He comes in by the door with the sheep whom he leads. Old word is ποιμην — poimēn root meaning to protect. Jesus applies it to himself in John 10:16 and implies it here. It is used of Christ in 1 Peter 2:25; Hebrews 13:20. Paul applies it to ministers in Ephesians 4:11. Jesus uses the verb ποιμαινω — poimainō to shepherd, to Peter (John 21:16) and Peter uses it to other preachers (1 Peter 5:2) and Paul uses it for bishops (elders) in Acts 20:28. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them. [source]
Acts 7:19 Young children [βρέφη]
Incorrect. See on 1 Peter 2:2. Rev., rightly, babes. [source]
Acts 16:24 Stocks [ξύλον]
Lit., the timber. An instrument of torture having five holes, four for the wrists and ankles and one for the neck. The same word is used for the cross, Acts 5:30; Acts 10:39; Galatians 3:13; 1 Peter 2:24. [source]
Acts 4:17 Let us threaten them [απειλησωμετα αυτοις]
Hortatory aorist middle subjunctive of απειλεω — apeileō old verb (note middle voice). In the N.T. only here and 1 Peter 2:23. That they speak henceforth to no man in this name (μηκετι λαλειν επι τωι ονοματι τουτωι μηδενι αντρωπων — mēketi lalein epi tōi onomati toutōi mēdeni anthrōpōn). Indirect command with the infinitive and double negative (μηκετι μηδενι — mēketiουτος — mēdeni). They will not say “Jesus,” but make a slur at “this name,” contemptuous use of houtos though they apparently do mention the name “Jesus” in Acts 4:18. [source]
Acts 16:24 Made their feet fast [τους ποδας ησπαλισατο αυτων]
First aorist (effective) middle of ασπαλιζω — asphalizō from ασπαλης — asphalēs (safe), common verb in late Greek, in the N.T. only here and Matthew 27:64. The inner prison was safe enough without this refinement of cruelty. In the stocks (εις το χυλον — eis to xulon). Χυλον — Xulon from χυω — xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη — xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον — Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Acts 16:24 In the stocks [εις το χυλον]
Χυλον — Xulon from χυω — xuō to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts 5:30; Acts 10:39; Acts 13:29; Galatians 3:13; 1 Peter 2:24) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, χυλοπεδη — xulopedē Latin vervus, to shackle the feet stretched apart (Job 33:11). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. Χυλον — Xulon is also used in the N.T. for stick or staff (Matthew 26:47) and even a tree (Luke 23:31). Tertullian said of Christians in the stocks: Nihil crus sentit in vervo, quum animus in caelo esto4 (Nothing the limb feels in the stocks when the mind is in heaven). [source]
Acts 20:28 To all the flock [παντι τωι ποιμνιωι]
Contracted form of ποιμενιον ποιμνη — poimenion ̂ poimnē (John 10:16) already in Luke 12:32 and also in Acts 20:29; 1 Peter 5:2, 1 Peter 5:3. Common in old Greek. Hath made (ετετο — etheto). Did make, second aorist middle indicative of τιτημι — tithēmi did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. Bishops The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 Bishops [επισκοπους]
The same men termed elders in Acts 20:17 which see. To shepherd (ποιμαινειν — poimainein). Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock (ποιμνη ποιμνιον — poimnēποιμην — poimnion), to act as shepherd (βοσκε — poimēn). These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. The church of God The correct text, not “the church of the Lord” or “the church of the Lord and God” (Robertson, Introduction to Textual Criticism of the N.T., p. 189). He purchased (περιποιεω — periepoiēsato). First aorist middle of περιποιησιν — peripoieō old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke Luke 17:33; Acts 20:28; 1 Timothy 3:13. The substantive δια του αιματος του ιδιου — peripoiēsin (preservation, possession) occurs in 1 Peter 2:9 (“a peculiar people” = a people for a possession) and in Ephesians 1:14. With his own blood Through the agency of (του τεου — dia) his own blood. Whose blood? If tou theou (Aleph B Vulg.) is correct, as it is, then Jesus is here called “God” who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have Romans 9:5; Colossians 2:9; Titus 2:13 where he does that very thing, besides Colossians 1:15-20; Philemon 2:5-11. [source]
Acts 20:28 To shepherd [ποιμαινειν]
Present active infinitive of purpose of ποιμαινω — poimainō old verb to feed or tend the flock These ministers are thus in Paul‘s speech called elders (Acts 20:17), bishops (Acts 20:28), and shepherds (Acts 20:28). Jesus had used this very word to Peter (John 21:16, twice την εκκλησιαν του τεου — boske feed, Acts 21:15, Acts 21:17) and Peter will use it in addressing fellow-elders (1 Peter 5:2) with memories, no doubt of the words of Jesus to him. The “elders” were to watch over as “bishops” and “tend and feed as shepherds” the flock. Jesus is termed “the shepherd and bishop of your souls” in 1 Peter 2:25 and “the great Shepherd of the sheep” in Hebrews 13:20. Jesus called himself “the good Shepherd” in John 10:11. [source]
Acts 23:5 I wist not [ουκ ηιδειν]
Second past perfect of οιδα — oida used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from Exodus 22:18 (lxx) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1 Peter 2:23) when smitten on the cheek (John 18:22), but he did protest against the act and did not turn the other cheek. [source]
Romans 4:25 Was delivered [παρεδόθη]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Romans 3:25 Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Colossians 1:20-2269. -DIVIDER-
-DIVIDER-
These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
-DIVIDER-
Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
-DIVIDER-
Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, Ezekiel 45:20; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
-DIVIDER-
Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; 1711638940_6; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1 John 4:10-13. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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Romans 1:24 Gave them up [παρέδωκεν]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
Romans 12:1 Acceptable [ευαρεστον]
“Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 12:1 Which is your reasonable service [tēn logikēn humōn latreian)]
“Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 12:1 By the mercies [δια των οικτιρμων]
“By means of the mercies of God” as shown in his argument and in our lives. See note on 2 Corinthians 1:3 for “the Father of mercies.” To present (παραστησαι — parastēsai). First aorist active infinitive of παριστημι — paristēmi for which verb see note on Romans 6:13, a technical term for offering a sacrifice (Josephus, Ant. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke 2:22), of the Christian presenting himself (Romans 6:13), of God presenting the saved (Ephesians 5:27), of Christ presenting the church (Colossians 1:28). Bodies So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους — nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν — thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul). [source]
Romans 12:1 Bodies [σωματα]
So literally as in Romans 6:13, Romans 6:19; 2 Corinthians 5:10 and in contrast with νους — nous (mind) in Romans 12:2. A living sacrifice (τυσιαν ζωσαν — thusian zōsan). In contrast with the Levitical sacrifices of slain animals. Cf. Romans 6:8, Romans 6:11, Romans 6:13. Not a propitiatory sacrifice, but one of praise. Acceptable “Well-pleasing.” See note on 2 Corinthians 5:9. Which is your reasonable service (tēn logikēn humōn latreian). “Your rational (spiritual) service (worship).” For latreia see note on Romans 9:4. την λογικην υμων λατρειαν — Logikos is from λατρεια — logos reason. The phrase means here “worship rendered by the reason (or soul).” Old word, in N.T. only here and 1 Peter 2:2 Λογικος — to logikon gala (not logical milk, but the milk nourishing the soul). [source]
1 Corinthians 4:12 Being reviled we bless [λοιδορουμενοι ευλογουμεν]
Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matthew 5:44; 2 Corinthians 4:7-102. Being persecuted we endure (διωκομενοι ανεχομετα — diōkomenoi anechometha). We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 1711638940_67; 2 Corinthians 6:3-10 for an interpretation of his language here. [source]
2 Corinthians 12:7 Buffet [κολαφίζῃ]
Connect with messenger, which better suits depart; not with thorn, which would be a confusion of metaphor, a stake buffeting. For the verb, meaning to strike with the fist, see Matthew 26:67; Mark 14:65; 1 Peter 2:20. Compare Job 2:5, Job 2:7, where the Septuagint has ἅψαι touchand ἔπαισε smotei0. [source]
2 Corinthians 5:21 Him who knew no sin [τον μη γνοντα αμαρτιαν]
Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance This statement occurs also in 1 Peter 2:22; Hebrews 4:15; Hebrews 7:26; 1 John 3:5. Christ was and is “a moral miracle” (Bernard) and so more than mere man. [source]
Galatians 3:13 Upon a tree [ἐπὶ ξύλου]
Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291). [source]
Galatians 3:13 Having become a curse for us [γενομενος υπερ ημων καταρα]
Here the graphic picture is completed. We were under That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Galatians 3:13 over [υπερ]
That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Galatians 3:13 That hangeth on a tree [ο κρεμαμενος επι χυλου]
Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30. [source]
Ephesians 4:19 Have given themselves over [παρέδωκαν]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Ephesians 4:11 And he gave [και αυτος εδωκεν]
First aorist active indicative of διδωμι — didōmi In 1 Corinthians 12:28 Paul uses ετετο — etheto (more common verb, appointed), but here repeats εδωκεν — edōken from the quotation in Ephesians 4:8. There are four groups The titles are in the predicate accusative Each of these words occurs in 1 Corinthians 12:28 (which see note for discussion) except ποιμαινω — poimenas (shepherds). This word poimēn is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John 10:11) and called himself the Good Shepherd. In Hebrews 13:20 Christ is the Great Shepherd (cf. 1 Peter 2:25). Only here are preachers termed shepherds (Latin pastores) in the N.T. But the verb poimainō to shepherd, is employed by Jesus to Peter (John 21:16), by Peter to other ministers (1 Peter 5:2), by Paul to the elders (bishops) of Ephesus (Acts 20:28). Here Paul groups “shepherds and teachers” together. All these gifts can be found in one man, though not always. Some have only one. [source]
1 Thessalonians 3:3 We are appointed [κείμεθα]
As Luke 2:34(see note); Philemon 1:17. Comp. Acts 14:22, in which occur four of the words used here. For the thought, see Matthew 5:10; Matthew 10:17; Matthew 16:24; 1 Peter 2:21ff.; 1 Peter 4:12; 2 Timothy 3:12. [source]
1 Timothy 5:24 They follow after [ἐπακολουθοῦσιν]
The verb only here, 1 Timothy 5:24, 1 Peter 2:21, and (the disputed) Mark 16:20. The sins follow up the offender to the bar of judgment, and are first made openly manifest there. [source]
1 Timothy 5:10 Diligently followed [ἐπακο ουθησεν]
Comp. 1 Timothy 5:24. Ἑπὶ afteror close upon. oP. Once in the disputed verses at the end of Mark (Mark 16:20), and 1 Peter 2:21. Comp. the use of διώκειν pursue Romans 9:30; Romans 12:13; 1 Corinthians 14:1; 1 Thessalonians 5:15. [source]
1 Timothy 1:19 Faith and a good conscience [πίστιν καὶ ἀγαθὴν συνείδησιν]
The phrase good conscience is not in Paul, although συνείδησις is a Pauline word. The phrase appears once in Acts (Acts 23:1), and twice in 1Peter (1 Peter 2:16, 1 Peter 2:21). In Hebrews evil ( πονηρᾶς ) conscience and fair ( καλὴν ) conscience; Hebrews 10:22; Hebrews 13:18. The combination faith and good conscience is peculiar to the Pastorals. Comp. 1 Timothy 3:9. [source]
1 Timothy 3:1 The office of a bishop [ἐπισκοπῆς]
oP. Ἑπίσκοπος superintendentoverseer, by Paul only in Philemon 1:1. The fundamental idea of the sword is overseeing. The term ἐπίσκοπος was not furnished by the gospel tradition: it did not come from the Jewish synagogue, and it does not appear in Paul's lists of those whom God has set in the church (1 Corinthians 12:28; Ephesians 4:11). Its adoption came about in a natural way. Just as senatus, γερουσία and πρεσβύτερος passed into official designations through the natural association of authority with age, so ἐπίσκοπος would be, almost inevitably, the designation of a superintendent. This process of natural selection was probably aided by the familiar use of the title In the clubs and guilds to designate functions analogous to those of the ecclesiastical administrator. The title can hardly be traced to the O.T. There are but two passages in lxx where the word has any connection with religious worship, Numbers 4:16; 2 Kings 11:18. It is applied to God (Job 20:29), and in N.T. to Christ (1 Peter 2:25). It is used of officers in the army and of overseers of workmen. The prevailing O.T. sense of ἐπισκοπὴ isvisitation for punishment, inquisition, or numbering. [source]
1 Timothy 5:10 If she hath relieved the afflicted [επαρκεω]
Same condition and tense of ει επηκολουτησεν — eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work. If she hath diligently followed (επακολουτεω — ei epēkolouthēsen). Same condition and tense of επι — epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
1 Timothy 5:10 If she hath diligently followed [επακολουτεω]
Same condition and tense of επι — epakoloutheō old verb, to follow close upon So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
1 Timothy 5:24 Going before unto judgment [προαγουσαι εις κρισιν]
See 1 Timothy 1:18 for προαγω — proagō The sins are so plain that they receive instant condemnation. And some men also they follow after (τισιν δε και επακολουτουσιν — tisin de kai epakolouthousin). Associative instrumental case τισιν — tisin with επακολουτουσιν — epakolouthousin for which verb see 1 Timothy 5:10, “dog their steps” (Parry) like 1 Peter 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins. [source]
1 Timothy 5:24 And some men also they follow after [τισιν δε και επακολουτουσιν]
Associative instrumental case τισιν — tisin with επακολουτουσιν — epakolouthousin for which verb see 1 Timothy 5:10, “dog their steps” (Parry) like 1 Peter 2:21, not clearly manifest at first, but come out plainly at last. How true that is of secret sins. [source]
1 Timothy 5:10 If she hath used hospitality to strangers [χενοδοκεω]
First aorist again and same condition. Late form (Dio Cassius) of old verb χενους δεχομαι — xenodokeō (Herodotus), to welcome strangers Only here in N.T. Hospitality another qualification for such leadership (1 Timothy 3:2). If she hath washed the saints‘ feet (νιπτω — ei hagiōn podas enipsen). Same condition and tense of νιζω — niptō (old form ει τλιβομενοις επηρκεσεν — nizō), common in N.T. (John 13:5). Proof of her hospitality, not of its being a church ordinance. If she hath relieved the afflicted Same condition and tense of ει επηκολουτησεν — eparkeō to give sufficient aid, old word, in N.T. only here and 1 Timothy 5:16. Experience that qualified her for eleemosynary work. If she hath diligently followed (επακολουτεω — ei epēkolouthēsen). Same condition and tense of επι — epakoloutheō old verb, to follow close upon (epi). So here, 1 Timothy 5:24; 1 Peter 2:21. In a word such a widow must show her qualifications for leadership as with bishops and deacons. [source]
2 Timothy 3:15 From a child [ἀπὸ βρέφους]
Mostly in Luke. oP. Only here in Pastorals. See on 1 Peter 2:2. Comp. Mark 9:21, ἐκ παιδιόθεν froma child. [source]
Hebrews 12:2 The cross [σταυρὸν]
Comp. Philemon 2:8. olxx. Originally an upright stake or pale. Σταυροῦν todrive down a stake; to crucify. Comp. the use of ξύλον woodor tree for the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. See on Luke 23:31. [source]
Hebrews 13:20 That great shepherd of the sheep [τὸν ποιμένα τῶν προβάτων τὸν μέγαν]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]
Hebrews 7:27 First [προτερον]
Regular adverb for comparison between two, though πρωτον — prōton often occurs also (John 1:41), with επειτα — epeita (then) following. For the sins Only the article in the Greek with repetition of υπερ — huper or of αμαρτιων — hamartiōn When he offered up himself First aorist active participle of αναπερω — anapherō to offer up. See same idea in Hebrews 9:14 where εαυτον προσηνεγκεν — heauton prosēnegken is used. Old verb for sacrifice to place on the altar (1 Peter 2:5, 1 Peter 2:24). [source]
James 2:9 Ye commit sin [ἁμαρτίαν ἐργάζεσθε]
Lit., “work sin.” Compare Matthew 7:23; Acts 10:35; Hebrews 11:33. The phrase is rather stronger than the more common ἁμαρτίαν ποιεῖν , to do sin John 8:34; James 5:15; 1 Peter 2:22. The position of sin is emphatic: “it is sin that ye are working.” [source]
James 4:7 Be subject therefore unto God [υποταγητε ουν τωι τεωι]
Second aorist (ingressive) passive imperative of υποτασσω — hupotassō old verb, to range under (military term also). Same form in 1 Peter 2:23; 1 Peter 5:5. With the dative case τεωι — theōi (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in James 4:7-10 (υποταγητε αντιστητε εγγισατε καταρισατε αγνισατε ταλαιπωρησατε πεντησατε κλαυσατε μετατραπητω ταπεινωτητε — hupotagēteαντιστητε δε τωι διαβολωι — antistēteαντιστημι — eggisateδιαβολωι — katharisateπευχεται — hagnisateπευγω — talaipōrēsatepenthēsateklausatemetatrapētōtapeinōthēte). [source]
James 5:16 That ye may be healed [οπως ιατητε]
Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here. [source]
James 5:16 Pray for one another [προσευχεστε υπερ αλληλων]
Present middle imperative. Keep this up.That ye may be healed (οπως ιατητε — hopōs iathēte). Purpose clause with οπως — hopōs and the first aorist passive subjunctive of ιαομαι — iaomai Probably of bodily healing (James 5:14), though ιαομαι — iaomai is used also of healing of the soul (Matthew 13:15; 1 Peter 2:24; Hebrews 12:13) as Mayor takes it here.Availeth much “Has much force.” Present active indicative of ισχυω — ischuō (from ισχυς — ischus strength).In its working (ενεργουμενη — energoumenē). Probably the present middle participle of ενεργεω — energeō as Paul apparently uses it in Galatians 5:6; 2 Corinthians 4:12; 2 Thessalonians 2:7, meaning “when it works.” The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, “when it is exercised” (Ropes). [source]
1 Peter 2:5 To offer up [ἀνενέγκαι]
The usual Old-Testament (Septuagint) term for offering of sacrifice. Lit., to bring up to the altar. Compare Hebrews 13:15. The force of ἀνά , up, appears in the fact of the altar being raised. The word is often used of carrying from a lower to a higher place. Thus Matthew 17:1; Luke 24:51. In this sense 1 Peter 2:24of this chapter is suggestive, where it is said that Christ bare ( ἀνήνεγκεν ) our sins: carried them up to the cross. See note there. [source]
1 Peter 5:3 Examples [τύποι]
Peter uses three different terms for a pattern or model: ὑπογραμμός , a writing-copy (1 Peter 2:21); ὑπόδειγμα , for which classical writers prefer παράδειγμα , an architect's plan or a sculptor's or painter's model (2 Peter 2:6); τύπος (see on 1 Peter 3:21), of which our word type is nearly a transcript. The word primarily means the impression left by a stroke ( τύπτω , to strike)Thus John 20:25, “the print of the nails.” Used of the stamp on coin; the impression of any engraving or hewn work of art; a monument or statue; the figures of the tabernacle of Moloch and of the star Remphan (Acts 7:43). Generally, an image or form, always with a statement of the object; and hence the kindred meaning of a pattern or model. See Acts 23:25; Romans 5:14; Philemon 3:17; Hebrews 8:5. [source]
1 Peter 2:5 Living stones - built up - a spiritual house []
It seems as though Peter must have had in mind the conception embodied in Christ's commission to him, of a building erected upon a rock. The metaphor of a house built of living stones is violent, and sufficiently characteristic of Peter; yet it pictures, in a very striking way, the union of stability, growth, and activity in the ideal church. Note the transition from babes growing (1 Peter 2:2) to stones built up. But, as Salmond remarks, “In Paul we have even bolder instances of apparent confusion of metaphors, as when, in one breath, he represents believers as at once walking, rooted, and built up in Christ (Colossians 2:6, Colossians 2:7). [source]
1 Peter 2:3 Ye have tasted [ἐγεύσασθε]
Aorist tense. More literally, ye tasted. “A taste excites the appetite” (Bengel). Compare long for, 1 Peter 2:2, and Psalm 34:8. [source]
1 Peter 2:12 Visitation [ἐπισκοπῆς]
The radical idea of the word is that of observing or inspecting. Hence ἐπίσκοπος , an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The “day of visitation” is the day of looking upon: “When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls” (1 Peter 2:25, Lumby). [source]
1 Peter 1:3 Lively [ζῶσαν]
Better, as Rev., literally rendering the participle, living: a favorite word with Peter. See 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6; and compare Acts 9:41, where Peter is the prominent actor; and Acts 10:42, where he is the speaker. [source]
1 Peter 1:3 The God and Father of our Lord Jesus Christ [ο τεος και πατηρ του κυριου ημων Ιησου Χριστου]
This precise language in 2 Corinthians 1:3; Ephesians 1:3; and part of it in 2 Corinthians 11:31; Romans 15:6. See John 20:17 for similar language by Jesus.Great (πολυ — polu). Much.Begat us again First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 1:3 Unto a living hope [εις ελπιδα ζωσαν]
Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 2:24 Who his own self [ος αυτος]
Intensive pronoun with the relative referring to Christ (note relatives also in 1 Peter 2:22, 1 Peter 2:23). [source]
1 Peter 3:9 For hereunto were ye called [εις τουτο]
See note on 1 Peter 2:21 for this verb and use of ινα ευλογιαν κληρονομησητε — eis touto (pointing to the preceding argument).That ye should inherit a blessing (ινα — hina eulogian klēronomēsēte). Purpose clause with κληρονομεω — hina and the first aorist active subjunctive of klēronomeō a plain reference to Esau, who wanted “to inherit the blessing” (Hebrews 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians 4:22.). [source]
1 Peter 1:3 Begat us again [αναγεννησας ημας]
First aorist active articular The Stoics used αναγεννησις — anagennēsis for παλινγενεσια — palingenesia (Titus 3:5). If ανωτεν — anōthen in John 3:3 be taken to mean “again,” the same idea of regeneration is there, and if “from above” it is the new birth, anyhow.Unto a living hope (εις ελπιδα ζωσαν — eis elpida zōsan). Peter is fond of the word “living” (present active participle of ζαω — zaō) as in 1 Peter 1:23; 1 Peter 2:4, 1 Peter 2:5, 1 Peter 2:24; 1 Peter 4:5, 1 Peter 4:6. The Pharisees cherished the hope of the resurrection (Acts 23:6), but the resurrection of Jesus gave it proof and permanence (1 Corinthians 15:14, 1 Corinthians 15:17). It is no longer a dead hope like dead faith (James 2:17, James 2:26). This revival of hope was wrought “by the resurrection of Jesus Christ” (δια αναστασεως — dia anastaseōs). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it. [source]
1 Peter 3:9 Reviling for reviling [λοιδοριαν αντι λοιδοριας]
Allusion to 1 Peter 2:23 (Christ‘s own example).But contrariwise blessing (τουναντιον δε ευλογουντες — tounantion de eulogountes). Adverbial accusative and crasis (το εναντιον — to enantion) of the neuter article and the adjective εναντιος — enantios (εν αντιος — enευλογουντες — antios opposite, Matthew 14:24), “on the contrary.” For ευλογεω — eulogountes (present active participle of ευλογειτε — eulogeō) see Luke 6:28; Romans 12:14 (imperative οτι εις τουτο εκλητητε — eulogeite).For hereunto were ye called See note on 1 Peter 2:21 for this verb and use of ινα ευλογιαν κληρονομησητε — eis touto (pointing to the preceding argument).That ye should inherit a blessing (ινα — hina eulogian klēronomēsēte). Purpose clause with κληρονομεω — hina and the first aorist active subjunctive of klēronomeō a plain reference to Esau, who wanted “to inherit the blessing” (Hebrews 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians 4:22.). [source]
1 Peter 4:15 As [ως]
Charged as and being so. Two specific crimes (murderer, thief) and one general phrase Note η ως — ē hōs (or as) = or “also only as” (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from αλλοτριος — allotrios (belonging to another, 2 Corinthians 10:15) and επισκοπος — episkopos overseer, inspector, 1 Peter 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with αλλοτριων επιτυμητης — allotriōn epithumētēs a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to “things forbidden.” Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1 Thessalonians 4:11; 2 Thessalonians 3:11 and women as gossipers in 1 Thessalonians 5:13. It is interesting to note also that επισκοπος — episkopos here is the word for “bishop” and so suggests also preachers meddling in the work of other preachers. [source]
1 Peter 4:19 Commit their souls [παρατιτεστωσαν τας πσυχας]
Present (continuous) middle imperative third plural of παρατιτημι — paratithēmi old word, a banking figure, to deposit, as in 1 Timothy 1:18; 2 Timothy 2:2, the word used by Jesus as he died (Luke 23:46).In well-doing (εν αγατοποιιαι — en agathopoiiāi). Late and rare word, only here in N.T., from αγατοποιεω — agathopoieō (1 Peter 2:15, 1 Peter 2:20). [source]
1 Peter 4:19 In well-doing [εν αγατοποιιαι]
Late and rare word, only here in N.T., from αγατοποιεω — agathopoieō (1 Peter 2:15, 1 Peter 2:20). [source]
1 Peter 5:2 Tend [ποιμανατε]
First aorist active imperative of ποιμαινω — poimainō old verb, from ποιμην — poimēn (shepherd) as in Luke 17:7. Jesus used this very word to Peter in the interview by the Sea of Galilee (John 21:16) and Peter doubtless has this fact in mind here. Paul used the word to the elders at Miletus (Acts 20:28). See 1 Peter 2:25 for the metaphor. [source]
1 Peter 5:3 Making yourselves ensamples [γινομαι]
Present active participle of τυποι — ginomai and predicate nominative υπογραμμος — tupoi (types, models) for which phrase see 1 Thessalonians 1:7. Continually becoming. See 1 Peter 2:21 for του ποιμνιου — hupogrammos (writing-copy). [source]
1 Peter 5:3 The charge allotted to you [κληρικος]
“The charges,” “the lots” or “the allotments.” See it in Acts 1:17, Acts 1:25 in this sense. The old word meant a die (Matthew 27:25), a portion (Colossians 1:12; 1 Peter 1:4), here the charges assigned (cf. Acts 17:4). From the adjective τυποι γινομενοι — klērikos come our cleric, clerical, clerk. Wycliff translated it here “neither as having lordship in the clergie.”Making yourselves ensamples (γινομαι — tupoi ginomenoi). Present active participle of τυποι — ginomai and predicate nominative υπογραμμος — tupoi (types, models) for which phrase see 1 Thessalonians 1:7. Continually becoming. See 1 Peter 2:21 for του ποιμνιου — hupogrammos (writing-copy).To the flock Objective genitive. [source]
2 Peter 2:6 Having made them an example [ὑπόδειγμα τεθεικώς]
Compare 1 Peter 2:21. The word for example is condemned as unclassical by the Attic grammarians, and παράδειγμα is substituted, which means, properly, a sculptor's or a painter's model, or an architect's plan. [source]
2 Peter 1:3 Called [καλέσαντος]
Also used of the divine invitation, 1 Peter 2:9, 1 Peter 2:21; 1 Peter 3:9; 1 Peter 5:10. [source]
2 Peter 1:9 Seeing only what is near [μυωπαζων]
Present active participle of μυωπαζω — muōpazō a rare verb from μυωπς — muōps (in Aristotle for a near-sighted man) and that from μυεω τους ωπας — mueō tous ōpas (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω — muōpazō is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 Thus understood the word here limits τυπλος — tuphlos as a short-sighted man screwing up his eyes because of the light.Having forgotten (λητην λαβων — lēthēn labōn). “Having received forgetfulness.” Second aorist active participle of λαμβανω — lambanō and accusative λητην — lēthēn old word, from λητομαι — lēthomai to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase υπομνησιν λαβων — hupomnēsin labōn (having received remembrance).The cleansing See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι — palai). Of the language as in Hebrews 1:1. [source]
2 Peter 1:9 The cleansing [του καταρισμου]
See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι — palai). Of the language as in Hebrews 1:1. [source]
2 Peter 2:6 The cities of Sodom and Gomorrah [πολεις Σοδομων και Γομορρας]
Genitive of apposition after πολεις — poleis (cities), though it makes sense as possessive genitive, for Judges 1:7 speaks of the cities around these two. The third example, the cities of the plain. See Genesis 19:24.Condemned them (κατεκρινεν — katekrinen). First aorist active indicative of κατακρινω — katakrinō still part of the protasis with ει — ei an overthrow (καταστροπηι — katastrophēi). Instrumental case or even dative like τανατωι — thanatōi with κατακρινω — katakrinō in Matthew 20:18. But Westcott and Hort reject the word here because not in B C Coptic.Having made them Perfect active participle of τιτημι — tithēmi example For which see James 5:10; John 13:15. Cf. 1 Peter 2:21.Unto those that should live ungodly (μελλοντων ασεβεσιν — mellontōn asebesin). Rather, “unto ungodly men of things about to be” (see Hebrews 11:20 for this use of μελλοντων — mellontōn). But Aleph A C K L read ασεβειν — asebein (present active infinitive) with μελλοντων — mellontōn = ασεβησοντων — asebēsontōn (future active participle of ασεβεω — asebeō), from which we have our translation. [source]
2 Peter 2:6 Having made them [τετεικως]
Perfect active participle of τιτημι — tithēmi example For which see James 5:10; John 13:15. Cf. 1 Peter 2:21.Unto those that should live ungodly (μελλοντων ασεβεσιν — mellontōn asebesin). Rather, “unto ungodly men of things about to be” (see Hebrews 11:20 for this use of μελλοντων — mellontōn). But Aleph A C K L read ασεβειν — asebein (present active infinitive) with μελλοντων — mellontōn = ασεβησοντων — asebēsontōn (future active participle of ασεβεω — asebeō), from which we have our translation. [source]
Revelation 2:7 Of the tree [ἐκ ξύλου]
The preposition ἐκ outof occurs one hundred and twenty-seven times in Revelation, and its proper signification is almost universally out of; but this rendering in many of the passages would be so strange and unidiomatic, that the New Testament Revisers have felt themselves able to adopt it only forty-one times out of all that number, and employ of, from, by, with, on, at, because of, by reason of, from among. See, for instance, Revelation 2:7, Revelation 2:21, Revelation 2:22; Revelation 6:4, Revelation 6:10; Revelation 8:11; Revelation 9:18; Revelation 14:13; Revelation 15:2; Revelation 16:21. Compare John 3:31; John 4:13, John 6:13, John 6:39, John 6:51; John 8:23, John 8:44; John 9:6; John 11:1; John 12:3, John 12:27, John 12:32; John 17:5. Tree, lit., wood. See on Luke 23:31; see on 1 Peter 2:24. Dean Plumptre notes the fact that, prominent as this symbol had been in the primeval history, it had remained unnoticed in the teaching where we should most have looked for its presence - in that of the Psalmist and Prophets of the Old Testament. Only in the Proverbs of Solomon had it been used, in a sense half allegorical and half mystical (Proverbs 3:18; Proverbs 13:12; Proverbs 11:30; Proverbs 15:4). The revival of the symbol in Revelation is in accordance with the theme of the restitution of all things. “The tree which disappeared with the disappearance of the earthly Paradise, reappears with the reappearance of the heavenly.” To eat of the tree of life expresses participation in the life eternal. The figure of the tree of life appears in all mythologies from India to Scandinavia. The Rabbins and Mohammedans called the vine the probation tree. The Zend Avesta has its tree of life called the Death-Destroyer. It grows by the waters of life, and the drinking of its sap confers immortality. The Hindu tree of life is pictured as growing out of a great seed in the midst of an expanse of water. It has three branches, each crowned with a sun, denoting the three powers of creation, preservation, and renovation after destruction. In another representation Budha sits in meditation under a tree with three branches, each branch having three stems. One of the Babylonian cylinders discovered by Layard, represents three priestesses gathering the fruit of what seems to be a palm-tree with three branches on each side. Athor, the Venus of the Egyptians, appears half-concealed in the branches of the sacred peach-tree, giving to the departed soul the fruit, and the drink of heaven from a vial from which the streams of life descend upon the spirit, a figure at the foot of the tree, like a hawk, with a human head and with hands outstretched. -DIVIDER-
-DIVIDER-
In the Norse mythology a prominent figure is Igdrasil, the Ash-tree of Existence; its roots in the kingdom of Eels or Death, its trunk reaching to heaven, and its boughs spread over the whole universe. At its foot, in the kingdom of Death, sit three Nornas or Fates, the Past, the Present, and the Future, watering its roots from the sacred well. Compare Revelation 22:2, Revelation 22:14, Revelation 22:19. Virgil, addressing Dante at the completion of the ascent of the Purgatorial Mount, says:“That apple sweet, which through so many branchesThe care of mortals goeth in pursuit of, Today shall put in peace thy hungerings.”“Purgatorio,” xxvii., 115-117. ParadiseSee on Luke 23:43. Omit in the midst of. Παράδεισος Paradise“passes through a series of meanings, each one higher than the last. From any garden of delight, which is its first meaning, it comes to be predominantly applied to the garden of Eden, then to the resting-place of separate souls in joy and felicity, and lastly to the very heaven itself; and we see eminently in it, what we see indeed in so many words, how revealed religion assumes them into her service, and makes them vehicles of far higher truth than any which they knew at first, transforming and transfiguring them, as in this case, from glory to glory” (Trench). [source]

Revelation 14:4 Whithersoever he goeth [οπου αν υπαγει]
Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6). [source]
Revelation 14:4 For they are virgins [παρτενοι γαρ εισιν]
Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:5 Was found no lie [ουχ ευρετη πσευδος]
First aorist passive indicative of ευρισκω — heuriskō In 1 Peter 2:23 this passage (Isaiah 53:9) is quoted with δολος — dolos (deceit, guile) instead of πσευδος — pseudos (lie), but the difference is not great. [source]
Revelation 19:15 And he shall rule them [και αυτος ποιμανει]
Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd. [source]
Revelation 19:15 That he should smite [ινα παταχηι]
Purpose clause with ινα — hina and the first aorist active subjunctive of πατασσω — patassō old verb already in Revelation 11:6 and like Isaiah 11:4, a figure here for forensic and judicial condemnation.And he shall rule them (και αυτος ποιμανει — kai autos poimanei). Emphatic use of αυτος — autos twice (he himself). Future active of ποιμαινω — poimainō to shepherd as in Revelation 2:27; Revelation 12:5 “with a rod of iron” (εν ραβδωι σιδηραι — en rabdōi sidērāi) as there. See 1 Peter 2:25; Hebrews 13:20 for Christ as Shepherd.And he treadeth Change to present tense of πατεω — pateō to tread (here transitive), with solemn repetition of και αυτος — kai autos winepress of the fierceness of the wrath of Almighty God Literally, “the winepress of the wine of the wrath of the anger of God the Almighty” (four genitives dependent on one another and on ληνον — lēnon). These images are here combined from Revelation 14:8, Revelation 14:10, Revelation 14:19.; Revelation 16:19. The fact is already in Revelation 19:13 after Isaiah 63:1. [source]

What do the individual words in 1 Peter 2:2 mean?

like newborn babies - reasonable pure milk crave so that by it you may grow up in respect to salvation
ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον γάλα ἐπιποθήσατε ἵνα ἐν αὐτῷ αὐξηθῆτε εἰς σωτηρίαν

ὡς  like 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
ἀρτιγέννητα  newborn 
Parse: Adjective, Nominative Neuter Plural
Root: ἀρτιγέννητος  
Sense: just born, newborn.
βρέφη  babies 
Parse: Noun, Nominative Neuter Plural
Root: βρέφος  
Sense: an unborn child, embryo, a foetus.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
λογικὸν  reasonable 
Parse: Adjective, Accusative Neuter Singular
Root: λογικός  
Sense: pertaining to speech or speaking.
ἄδολον  pure 
Parse: Adjective, Accusative Neuter Singular
Root: ἄδολος  
Sense: guileless.
γάλα  milk 
Parse: Noun, Accusative Neuter Singular
Root: γάλα  
Sense: milk.
ἐπιποθήσατε  crave 
Parse: Verb, Aorist Imperative Active, 2nd Person Plural
Root: ἐπιποθέω  
Sense: to long for, desire.
ἵνα  so  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
αὐξηθῆτε  you  may  grow  up 
Parse: Verb, Aorist Subjunctive Passive, 2nd Person Plural
Root: αὐξάνω 
Sense: to cause to grow, augment.
εἰς  in  respect  to 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
σωτηρίαν  salvation 
Parse: Noun, Accusative Feminine Singular
Root: σωτηρία  
Sense: deliverance, preservation, safety, salvation.