KJV: The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:
YLT: also to which an antitype doth now save us -- baptism, (not a putting away of the filth of flesh, but the question of a good conscience in regard to God,) through the rising again of Jesus Christ,
Darby: which figure also now saves you, even baptism, not a putting away of the filth of flesh, but the demand as before God of a good conscience, by the resurrection of Jesus Christ,
ASV: which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ;
| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἀντίτυπον | prefigures |
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Parse: Adjective, Nominative Neuter Singular Root: ἀντίτυπος Sense: a thing formed after some pattern. |
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| νῦν | now |
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Parse: Adverb Root: νῦν Sense: at this time, the present, now. |
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| σῴζει | saving |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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| βάπτισμα | baptism |
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Parse: Noun, Nominative Neuter Singular Root: βάπτισμα Sense: immersion, submersion. |
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| σαρκὸς | of flesh |
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Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| ἀπόθεσις | a putting away |
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Parse: Noun, Nominative Feminine Singular Root: ἀπόθεσις Sense: a putting off or away. |
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| ῥύπου | of [the] filth |
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Parse: Noun, Genitive Masculine Singular Root: ῥύπος Sense: filthy, dirty. |
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| συνειδήσεως | of a conscience |
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Parse: Noun, Genitive Feminine Singular Root: συνείδησις Sense: the consciousness of anything. |
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| ἀγαθῆς | good |
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Parse: Adjective, Genitive Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
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| ἐπερώτημα | [the] demand |
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Parse: Noun, Nominative Neuter Singular Root: ἐπερώτημα Sense: an enquiry, a question. |
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| εἰς | toward |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| Θεόν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| δι’ | through |
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Parse: Preposition Root: διά Sense: through. |
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| ἀναστάσεως | [the] resurrection |
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Parse: Noun, Genitive Feminine Singular Root: ἀνάστασις Sense: a raising up, rising (e. |
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| Ἰησοῦ | of Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for 1 Peter 3:21
Water just mentioned. [source]
Water in baptism now as an anti-type of Noah‘s deliverance by water. For βαπτισμα baptisma see note on Matthew 3:7. For αντιτυπον antitupon see note on Hebrews 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding Simplex verb (σωζω sōzō not the compound διασωζω diasōzō). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain.Not the putting away of the filth of the flesh Αποτεσις Apothesis is old word from αποτιτημι apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου Rupou (genitive of ρυπος rupos) is old word (cf. ρυπαρος ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον eis theon (toward God) be taken with επερωτημα eperōtēma or συνειδησεως suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
Simplex verb The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain. [source]
Αποτεσις Apothesis is old word from αποτιτημι apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου Rupou (genitive of ρυπος rupos) is old word (cf. ρυπαρος ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον eis theon (toward God) be taken with επερωτημα eperōtēma or συνειδησεως suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
Old word from επερωταω eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον eis theon (toward God) be taken with επερωτημα eperōtēma or συνειδησεως suneidēseōs the resurrection of Jesus Christ For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
Following a rejected reading, ᾧ , to which; so that the literal rendering would be the antitype to which. Read ὃ ἀντίτυπον , which, the antitype oras an antitype; i.e., which water, being the antitype of that water of the flood, doth now save you, even baptism. Rev., which, after a true likeness doth now, etc. Ἀντίτυπον , figure, or anti-type, is from ἀντί , over against, and τύπος , a blow. Hence, originally, repelling a blow: a blow against a blow; a counter-blow. So of an echo or of the reflection of light; then a correspondence, as of a stamp to the die, as here. The word occurs only once elsewhere, Hebrews 9:24: “the figures of the true.” [source]
Only here in New Testament. In classical Greek the word means a question and nothing else. The meaning here is much disputed, and can hardly be settled satisfactorily. The rendering answer has no warrant. The meaning seems to be (as Alford), “the seeking after God of a good and pure conscience, which is the aim and end of the Christian baptismal life.” So Lange: “The thing asked may be conceived as follows: 'How shall I rid myself of an evil conscience? Wilt thou, most holy God, again accept me, a sinner? Wilt thou, Lord Jesus, grant me the communion of thy death and life? Wilt thou, O Holy Spirit, assure me of grace and adoption, and dwell in my heart?' To these questions the triune Jehovah answers in baptism, 'Yea!' Now is laid the solid foundation for a good conscience. The conscience is not only purified from its guilt, but it receives new vital power by means of the resurrection of Jesus Christ.” This is the sense of ἐπερωτᾷν εἰς , in the only place where it occurs in scripture, 2 Samuel 11:7 (Sept.): “David asked of him how Joab did ( ἐπερώτησεν εἰς εἰρήνην Ἰωάβ )Lit., with reference to the peace of Joab. Rev. renders, the interrogation, and puts inquiry, appeal, in margin. -DIVIDER- -DIVIDER- [source]
Peculiar to Peter. Here and 2 Peter 1:14. [source]
Only here in New Testament. In classical Greek signifying especially dry dirt, as on the person. [source]
Reverse Greek Commentary Search for 1 Peter 3:21
Or. figure. Only here and 1 Peter 3:21, see note. Answering to the patterns in the heavens, Hebrews 8:5. Rev. like in pattern. [source]
Also typological. Most, expositors refer to baptism. The most significant passage in that direction is 1 Peter 3:21; comp. Ephesians 5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God. [source]
See Hebrews 9:11 for this word. Like in pattern to the true Late compound word, only twice in N.T. (here, 1 Peter 3:21). Polybius uses αντιτυπος antitupos for infantry “opposite” to the cavalry. In modern Greek it means a copy of a book. Here it is the “counterpart of reality” (Moffatt). Moses was shown a τυπος tupos (model) of the heavenly realities and he made an αντιτυπον antitupon on that model, “answering to the type” (Dods) or model. In 1 Peter 3:21 αντιτυπος antitupos has the converse sense, “the reality of baptism which corresponds to or is the antitype of the deluge” (Dods). Now to appear Purpose clause by the first aorist passive infinitive of εμπανιζω emphanizō (Matthew 27:53; John 14:21.). For the phrase see Psalm 42:3. For this work of Christ as our High Priest and Paraclete in heaven see Hebrews 7:25; Romans 8:34; 1 John 2:1. [source]
Compare James 1:21; and see on 1 Peter 3:21. [source]
The word synagogue is a transcript of this. From σύν , together, and ἄγω , to bring. Hence, literally, a gathering or congregation, in which sense the word is common in the Septuagint, not only of assemblies for worship, but of gatherings for other public purposes. From the meeting itself the transition is easy to the place of meeting, the synagogue; and in this sense the term is used throughout the New Testament, with the following exceptions: In Acts 13:43, it is rendered congregation by the A. V., though Rev. gives synagogue; and in Revelation 2:9; Revelation 3:9, the unbelieving Jews, as a body, are called synagogue of Satan. As a designation of a distinctively Jewish assembly or place of worship it was more sharply emphasized by the adoption of the word ἐκκλησία , ecclesiato denote the Christian church. In this passage alone the word is distinctly applied to a Christian assembly or place of worship. The simplest explanation appears to be that the word designates the place of meeting for the Christian body, James using the word most familiar to the Jewish Christians; an explanation which receives countenance from the fact that, as Huther observes, “the Jewish Christians regarded themselves as still an integral part of the Jewish nation, as the chosen people of God.” As such a portion they had their special synagogue. From Acts 6:9, we learn that there were numerous synagogues in Jerusalem, representing different bodies, such as the descendants of Jewish freedmen at Rome, and the Alexandrian or Hellenistic Jews. Among these would be the synagogue of the Christians, and such would be the case in all large cities where the dispersed Jews congregated. Alford quotes a phrase from the “Testaments of the Twelve Patriarchs:” the synagogue of the Gentiles. Compare Hebrews 10:25, “the assembling together ( ἐπισυναγωγὴν ) of yourselves.”With a gold ring ( χρυσοδακτύλιος )Only here in New Testament. Not a man wearing a single gold ring (as A. V. and Rev.), which would not attract attention in an assembly where most persons wore a ring, but a gold-ringed man, having his hands conspicuously loaded with rings and jewels. The ring was regarded as an indispensable article of a Hebrew's attire, since it contained his signet; and the name of the ring, tabbath, was derived from a root signifying to impress a seal. It was a proverbial expression for a most valued object. See Isaiah 22:24; Haggai 2:23. The Greeks and Romans wore them in great profusion. Hannibal, after the battle of Cannae, sent as a trophy to Carthage, three bushels of gold rings from the fingers of the Roman knights slain in battle. To wear rings on the right hand was regarded as a mark of effeminacy; but they were worn profusely on the left. Martial says of one Charinus that he wore six on each finger, and never laid them aside, either at night or when bathing. The fops had rings of different sizes for summer and winter. Aristophanes distinguishes between the populace and those who wear rings, and in his comedy of “The Clouds” uses the formidable word σφραγιδονυχαργοκομῆται , lazy, long-haired fops, with rings and well-trimmed nails. Demosthenes was so conspicuous for this kind of ornament that, at a time of public disaster, it was stigmatized as unbecoming vanity. Frequent mention is made of their enormous cost. They were of gold and silver, sometimes of both; sometimes of iron inlaid with gold. The possible beauty of these latter will be appreciated by those who have seen the elegant gold and iron jewellery made at Toledo, in Spain. Sometimes they were of amber, ivory, or porcelain. The practice of wearing rings was adopted by the early Christians. Many of their rings were adorned with the symbols of the faith - the cross, the anchor, the monogram of Christ, etc. Among the rings found in the catacombs are some with a key, and some with both a key and a seal, for both locking and sealing a casket.Goodly apparel ( ἐσθῆτι λαμπρᾷ )Lit., bright or shining clothes. Rev., fine clothing. Vile ( ῥυπαρᾷ )Compare James 1:21; and see on 1 Peter 3:21. [source]
Only here in New Testament, but James uses the kindred adjective (James 2:2), “vile raiment.” Ῥύπος , filth, occurs in 1 Peter 3:21- on which see notes; and the verb ῥυπόω , to be filthy, is found in Revelation 22:11. [source]
“In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
Condition of third class (supposable case) with εαν ean and second (ingressive) aorist active subjunctive of εισερχομαι eiserchomai your synagogue The common word for the gathering of Jews for worship (Luke 12:11) and particularly for the building where they met (Luke 4:15, Luke 4:20, Luke 4:28, etc.). Here the first is the probable meaning as it clearly is in Hebrews 10:25 “A gold-fingered man,” “wearing a gold ring.” The word occurs nowhere else, but Lucian has χρυσοχειρ chrusocheir (gold-handed) and Epictetus has χρυσους δακτυλιους chrusous daktulious (golden seal-rings). “Hannibal, after the battle of Cannae, sent as a great trophy to Carthage, three bushels of gold-rings from the fingers of Roman knights slain in battle” (Vincent).In fine clothing “In bright (brilliant) clothing” as in Matthew 11:8; Luke 23:11; Acts 10:30. In contrast with “vile clothing” υπαρος Ruparos (late word from ρυπος rupos filth, 1 Peter 3:21) means filthy, dirty. In N.T. only here and Revelation 22:11 (filthy).Poor man (πτωχος ptōchos). Beggarly mendicant (Matthew 19:21), the opposite of πλουσιος plousios (rich). [source]
Second aorist middle participle of αποτιτημι apotithēmi old and common verb, in metaphorical sense either to cleanse defilements (1 Peter 3:21; James 1:21) or to put off clothing (Romans 13:12; Colossians 3:5.; Ephesians 4:22). Either sense suits here. Therefore (ουν oun) because of the new birth (1 Peter 1:23) and the new life demanded. [source]
Present active participle of εχω echō See 1 Peter 2:18 for συνειδησιν suneidēsin and 1 Peter 3:21 for συνειδησις αγατη suneidēsis agathē again (“a quasi-personification,” Hart). [source]
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]
First aorist passive (deponent) participle of πορευομαι poreuomai and first aorist active indicative of κηρυσσω kērussō the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ωι en hōi here tells something suggested by the word πνευματι pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ο ho (which) tells another illustration of the words δι υδατος di' hudatos (by water) just before. Peter jumps from the flood in Noah‘s time to baptism in Peter‘s time, just as he jumped backwards from Christ‘s time to Noah‘s time. He easily goes off at a word. What does he mean here by the story that illustrates Christ‘s quickening in spirit?Unto the spirits in prison (τοις εν πυλακηι πνευμασιν tois en phulakēi pneumasin). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν πυλακηι en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα pneumata for disembodied spirits. [source]
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]
For αποτεσις apothesis see note on 1 Peter 3:21 and for σκηνωμα skēnōma see note on 2 Peter 1:13. For the metaphor see 2 Corinthians 5:3. [source]
Lit., quick is the putting off of my tabernacle. Rev., the putting off of my tabernacle cometh swiftly. Possibly in allusion to his advanced age. Putting off is a metaphor, from putting off a garment. So Paul, 2 Corinthians 5:3, 2 Corinthians 5:4, being clothed, unclothed, clothed upon. The word occurs, also, 1 Peter 3:21, and is used by Peter only. Cometh swiftly, implying the speedy approach of death; though others understand it of the quick, violent death which Christ prophesied he should die. “Even as our Lord Jesus Christ hath showed me.” See John 21:18, John 21:19. Compare, also John 13:36, and note the word follow in both passages. “Peter had now learnt the full force of Christ's sayings, and to what end the following of Jesus was to bring him” (Lumby). [source]
Present active participle of μυωπαζω muōpazō a rare verb from μυωπς muōps (in Aristotle for a near-sighted man) and that from μυεω τους ωπας mueō tous ōpas (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω muōpazō is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 Thus understood the word here limits τυπλος tuphlos as a short-sighted man screwing up his eyes because of the light.Having forgotten (λητην λαβων lēthēn labōn). “Having received forgetfulness.” Second aorist active participle of λαμβανω lambanō and accusative λητην lēthēn old word, from λητομαι lēthomai to forget, here only in N.T. See 2 Timothy 1:5 for a like phrase υπομνησιν λαβων hupomnēsin labōn (having received remembrance).The cleansing See Hebrews 1:3 for this word for the expiatory sacrifice of Christ for our sins as in 1 Peter 1:18; 1 Peter 2:24; 1 Peter 3:18. In 1 Peter 3:21 Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense.Old (παλαι palai). Of the language as in Hebrews 1:1. [source]
Only here in the New Testament. On the kindred noun ῥύπος filthsee on 1 Peter 3:21. Ῥυπαρία filthinessoccurs only in James 1:21; and the adjective ῥυπαρός filthyonly in James 2:2. [source]
First aorist (constative) active imperative of αδικεω adikeō viewed here as a whole. The language is probably ironical, with a reminder of Daniel 12:10, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. So as to “Let him be made filthy still” First aorist (constative) passive imperative of ρυπαινω rupainō old verb, to make foul or filthy (from ρυπος rupos filth, 1 Peter 3:21, as is ρυπαρος ruparos filthy), here only in N.T. The use of ετι eti is not perfectly clear, whether “still” or “yet more.” It is the time when Christ has shut the door to those outside who are now without hope (Matthew 25:10; Luke 13:25). υπαρος Ruparos occurs elsewhere in N.T. only in James 2:2, and ρυπαρια ruparia (filthiness) only in James 1:21. So then “the righteous” The states of both the evil and the good are now fixed forever. There is no word here about a “second chance” hereafter. [source]