KJV: And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:
YLT: and if on the Father ye do call, who without acceptance of persons is judging according to the work of each, in fear the time of your sojourn pass ye,
Darby: And if ye invoke as Father him who, without regard of persons, judges according to the work of each, pass your time of sojourn in fear,
ASV: And if ye call on him as Father, who without respect of persons judgeth according to each man's work, pass the time of your sojourning in fear:
Πατέρα | [as] Father |
Parse: Noun, Accusative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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ἐπικαλεῖσθε | you call on |
Parse: Verb, Present Indicative Middle, 2nd Person Plural Root: ἐπικαλέω Sense: to put a name upon, to surname. |
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τὸν | the [One] |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ἀπροσωπολήμπτως | impartially |
Parse: Adverb Root: ἀπροσωπολήμπτως Sense: without respect of persons, impartial. |
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κρίνοντα | judging |
Parse: Verb, Present Participle Active, Accusative Masculine Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
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ἑκάστου | of each |
Parse: Adjective, Genitive Masculine Singular Root: ἕκαστος Sense: each, every. |
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ἔργον | work |
Parse: Noun, Accusative Neuter Singular Root: ἔργον Sense: business, employment, that which any one is occupied. |
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φόβῳ | fear |
Parse: Noun, Dative Masculine Singular Root: φόβος Sense: fear, dread, terror. |
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τὸν | during the |
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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παροικίας | sojourn |
Parse: Noun, Genitive Feminine Singular Root: παροικία Sense: a dwelling near or with one. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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χρόνον | time |
Parse: Noun, Accusative Masculine Singular Root: χρόνος Sense: time either long or short. |
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ἀναστράφητε | conduct yourselves |
Parse: Verb, Aorist Imperative Passive, 2nd Person Plural Root: ἀναστρέφω Sense: to turn upside down, overturn. |
Greek Commentary for 1 Peter 1:17
Condition of first class and present middle indicative of επικαλεω epikaleō to call a name on, to name (Acts 10:18). [source]
Predicate accusative in apposition with τονκρινοντα ton- απροσωπολημπτως krinonta respect of persons Found nowhere else except in the later Ep. of Clem. of Rome and Ep. of Barn., from alpha privative and προσωπολημπτεω prosōpolēmptēs (Acts 10:34. See James 2:9 for προσωπολημπσια prosōpolēmpteō and 1 Peter 1:1 for προσωπον λαμβανω prosōpolēmpsia) from κατα το εκαστου εργον prosōpon lambanō (in imitation of the Hebrew).According to each man‘s work (κρινοντα kata to hekastou ergon). “According to the deed of each one” God judges (αναστραπητε krinonta) just as Christ judges also (2 Corinthians 5:10).Pass Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
“According to the deed of each one” God judges (αναστραπητε krinonta) just as Christ judges also (2 Corinthians 5:10). [source]
Second aorist passive imperative of τον χρονον anastrephō metaphorical sense as in 2 Corinthians 1:12; 2 Peter 2:18.The time (της παροικιας υμων ton chronon). Accusative case of extent of time.Of your sojourning A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
Accusative case of extent of time. [source]
A late word, found in lxx (Psalm 119:5) and in N.T. only here and Acts 13:17 and in ecclesiastical writers (one late Christian inscription). It comes from παροικος paroikeō old verb, to dwell beside (in one‘s neighbourhood), and so of pilgrims or strangers Peter here recurs to 1 Peter 1:1 (“sojourners of the Dispersion”).In fear (αναστραπητε en phobōi). Emphatic position at beginning of the clause with anastraphēte at the end. [source]
Emphatic position at beginning of the clause with anastraphēte at the end. [source]
More correctly, Rev., If ye call on him as Father; the point being that God is to be invoked, not only as Father, but as Judge. [source]
Here only. Peter, however, uses προσωπολήμπτης , a respecter of persons, Acts 10:34, which whole passage should be compared with this. Paul and James also use the kindred word προσωπολημψία , respect of persons. See Romans 2:11; James 2:1. James has the verb προσωπολημπτέω , to have respect of persons. The constituents of the compound word, πρόσωπον , the countenance, and λαμβάνω , to receive, are found in Galatians 2:6; and the word is the Old-Testament formula to accept or to raise the face of another; opposed to making the countenance fall (Job 29:24; Genesis 4:5). Hence, to receive kindly, or look favorably upon one (Genesis 19:21; Genesis 32:20, etc.). In the Old Testament it is, as Bishop Lightfoot observes, “a neutral expression involving no subsidiary notion of partiality, and is much oftener found in a good than in a bad sense. When it becomes an independent Greek phrase, however, the bad sense attaches to it, owing to the secondary meaning of πρόσωπον , a mask; so that πρόσωπον λαμβάνειν signifies to regard the external circumstances of a man, his rank, wealth, etc., as opposed to his real, intrinsic character.” [source]
Compare sojourners, 1 Peter 1:1. [source]
Reverse Greek Commentary Search for 1 Peter 1:17
Παροικεῖν , to dwell as a stranger, is used in later Greek of strangers who have no rights of citizenship, and no settled home. Compare Hebrews 11:9. See on strangers, 1 Peter 1:1; and compare sojourning, 1 Peter 1:17. The only of the A. V. is commonly understood adverbially: “Are you nothing but a stranger?” But the emphasis of the question falls there, and the word is an adjective. Render “Dost thou alone dwell as a stranger in Jerusalem?” Are you the only one who sojourns as a stranger in Jerusalem, and who does not know, etc. So, nearly, Wyc., Thou alone art a pilgrim in Jerusalem. [source]
From υπσοω hupsoō late verb from υπσος hupsos so often used of Christ. When they sojourned (εν τηι παροικιαι en tēi paroikiāi). In the sojourn. Late word from παροικος paroikos (sojourner, dweller, Acts 7:6) common in lxx. In N.T. only here and 1 Peter 1:17. With a high arm Vivid picture from the lxx (Exodus 6:1, 6; Deuteronomy 5:15; Ps 136:12). [source]
In the sojourn. Late word from παροικος paroikos (sojourner, dweller, Acts 7:6) common in lxx. In N.T. only here and 1 Peter 1:17. [source]
Compare 2 Corinthians 7:15; Ephesians 6:5. Not slavish terror, but wholesome, serious caution. “This fear is self-distrust; it is tenderness of conscience; it is vigilance against temptation; it is the fear which inspiration opposes to high-mindedness in the admonition 'be not highminded but fear.' It is taking heed lest we fall; it is a constant apprehension of the deceitfulness of the heart, and of the insidiousness and power of inward corruption. It is the caution and circumspection which timidly shrinks from whatever would offend and dishonor God and the Savior. And these the child of God will feel and exercise the more he rises above the enfeebling, disheartening, distressing influence of the fear which hath torment. Well might Solomon say of such fear, 'happy is the man that feareth alway'” (Wardlaw “On Proverbs,” xxviii., 14). Compare 1 Peter 1:17. [source]
Compare without respect of person, 1 Peter 1:17. [source]
Rev., sojourners. Compare 1 Peter 1:17, “the time of your sojourning ( παροικίας )Which ( αἵτινες )The compound pronoun denotes a class, of that kind which, classifying all fleshly desires in one category. [source]
Late substantive (Plutarch, Lucian, papyri) from προγινωσκω proginōskō (1 Peter 1:20), to know beforehand, only twice in N.T. (here and Acts 2:23 in Peter‘s sermon). In this Epistle Peter often uses substantives rather than verbs (cf. Romans 8:29).Of God the Father (τεου πατρος theou patros). Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ).In sanctification of the Spirit Clearly the Holy Spirit, though anarthrous like τεου πατρος theou patros Late word from αγιαζω hagiazō to render holy Obedience (from υπακουω hupakouō to hear under, to hearken) to the Lord Jesus as in 1 Peter 1:22 “to the truth,” result of “the sanctification.”And sprinkling of the blood of Jesus Christ Late substantive from ραντιζω rantizō to sprinkle (Hebrews 9:13), a word used in the lxx of the sacrifices (Num 19:9, 13, 20, etc.), but not in any non-biblical source so far as known, in N.T. only here and Hebrews 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 Hebrews 9:19.; Hebrews 12:24 with allusion to Exodus 24:3-8. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew 26:28; Mark 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 Revelation 7:14.; Revelation 12:11, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon προγνωσις τεου αγιασμος πνευματοσ αιμα Χριστου prognōsis theouπλητυντειη hagiasmos pneumatosπλητυνω haima Christou (Bigg). Peter is not ashamed of the blood of Christ.Be multiplied (πλητυς plēthuntheiē). First aorist passive optative (volitive) of χαρις και ειρηνη plēthunō old verb (from ελεος plēthus fulness), in a wish. So in 2 Peter 1:2; Judges 1:2, but nowhere else in N.T. salutations. Grace and peace (ελεος charis kai eirēnē) occur together in 2 Peter 1:2, in 2 John 1:2 (with eleos), and in all Paul‘s Epistles (with eleos added in 1 Timothy and 2 Timothy). [source]
Anarthous again and genitive case. See πατηρ patēr applied to God also in 1 Peter 1:3, 1 Peter 1:17 as often by Paul (Romans 1:7, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). [source]
This combination from the lxx (Gen 33:4; Psalm 39:13). See note on 1 Peter 1:1 for παρεπιδημος parepidēmos and see note on 1 Peter 1:17 for παροικια paroikia and see note on Ephesians 2:19 for παροικος paroikos (only there and here in N.T., Christians whose fatherland is heaven). [source]
Dative, “to the one readily judging,” correct text, not ετοιμως εχοντι κριναι hetoimōs echonti krinai “to the one ready to judge,” which “softens the rugged original” (Hart). That is Christ apparently (1 Peter 1:13; 2 Corinthians 5:10), but the Father in 1 Peter 1:17.The quick and the dead (ζωντας και νεκρους zōntas kai nekrous). “Living and dead.” Those living at the time and those already dead (1 Thessalonians 4:15). [source]
Lit., fear is not. It has no existence. The fear is that spoken of in 1 Peter 1:17; Hebrews 12:28; godly fear; filial reverence; not slavish fear, as Romans 8:15. In love, lit., the love, that perfected love of which John has been speaking. [source]
In fear “of the contagion of sin while we are rescuing them” (Vincent). For this idea see 1 Peter 1:17; 1 Peter 3:15; 2 Corinthians 7:1; Philemon 2:12.Spotted (εσπιλωμενον espilōmenon). Perfect passive participle of σπιλοω spiloō late and common verb (from σπιλος spilos spot, 2 Peter 2:13), in N.T. only here and James 3:6. [source]
“An inseparable pair” (Swete) as in Revelation 1:18; Revelation 6:8; Revelation 20:14. So in Matthew 16:18 “the gates of Hades” means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke 16:23). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in Revelation 20:14. Here again “each man” (εκαστος hekastos) receives judgment according to his deeds (Matthew 16:27; 1 Corinthians 3:13; 2 Corinthians 5:10; Romans 2:6; Romans 14:12; 1 Peter 1:17; Revelation 2:23). [source]