1 Peter 2:8

1 Peter 2:8 in Multiple Translations

Berean Standard Bible BSB

and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed.

King James Version KJV

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

American Standard Version ASV

and, A stone of stumbling, and a rock of offence; for they stumble at the word, being disobedient: whereunto also they were appointed.

Bible in Basic English BBE

And, A stone of falling, a rock of trouble; the word is the cause of their fall, because they go against it, and this was the purpose of God.

Free Bible Version FBV

is “The stone that trips you up and the rock that makes you fall.” People stumble over this message because they refuse to accept it—which for them is entirely predictable.

Geneva Bible 1599 GNV

And a stone to stumble at, and a rocke of offence, euen to them which stumble at the woorde, being disobedient, vnto the which thing they were euen ordeined.

Young's Literal Translation YLT

and a stone of stumbling and a rock of offence — who are stumbling at the word, being unbelieving, — to which also they were set;

World English Bible WEB

and, “a stumbling stone and a rock of offense.” For they stumble at the word, being disobedient, to which also they were appointed.

Noah Webster Bible WBS

And a stone of stumbling, and a rock of offense, even to them who stumble at the word, being disobedient: to which also they were appointed.

Douay-Rheims 1899 DRV

And a stone of stumbling, and a rock of scandal, to them who stumble at the word, neither do believe, whereunto also they are set.

Translation for Translators T4T

And it is also written {Isaiah wrote} in the Scriptures: He will be like a stone that causes people to stumble, like a rock that people trip over. Just as people are injured when they stumble over a rock, people who disobey the message about Jesus are injured spiritually, and that is what God determined would happen to them.

Plain English Version PEV

God says this about Jesus too, in his book, “He will be like a stone that people trip over, so that they fall down and hurt themselves.” You see, people that don’t trust in Jesus, they go wrong and stop following God. It’s like they fall down and hurt themselves. They go wrong because they don’t listen to God’s word, and they don’t do what it says. You know, God planned all that trouble for them a long time ago.

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Berean Amplified Bible — 1 Peter 2:8

BAB

Word Study

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1 Peter 2:8 Interlinear (Deep Study)

BIB

GRK και λιθος προσκομματος και πετρα σκανδαλου οι προσκοπτουσιν τω λογω απειθουντες εις ο και ετεθησαν

και kai G2532 and Conj

λιθος lithos G3037 stone Noun-NSM

προσκομματος proskomma G4348 stumbling block Noun-GSN

και kai G2532 and Conj

πετρα petra G4073 rock Noun-NSF

σκανδαλου skandalon G4625 stumbling block Noun-GSN

οι hos, hē G3739 which Rel-NPM

προσκοπτουσιν proskoptō G4350 to strike Verb-PAI-3P

τω ho G3588 the/this/who Art-DSM

λογω logos G3056 word Noun-DSM

απειθουντες apeitheō G544 to disobey Verb-PAP-NPM

εις eis G1519 toward Prep

ο hos, hē G3739 which Rel-ASN

και kai G2532 and Conj

ετεθησαν tithēmi G5087 to place Verb-API-3P

Greek Word Study

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Greek Word Reference — 1 Peter 2:8

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

λιθος lithos G3037 "stone" Noun-NSM

A stone can be a literal rock or a figurative one, like a stumbling block. In the Bible, Jesus is called the stone that the builders rejected in Matthew 21:42.

Definition: λίθος, -ου, ὁ (and, in Att.., of precious stones, ἡ.) [in LXX for אֶבֶן, Gen.11:3, al.; λ. τίμιος, for פָּז, Psa.19:10 21:3, Pro.8:19, al. ;] a stone: Mat.4:6, al.; pl., Mat.3:9, al.; at the entrance of a tomb, Mat.27:60, 66 28:2, Mrk.15:46 16:3-4, Luk.24:2, Jhn.11:38, 32 11:41 20:1; λ. μυλικός, Luk.17:2, cf. Rev.18:21; of building stones, Mat.21:42, [44], Mat.24:2, Mrk.12:10 13:1-2, Luk.19:44 20:17-18 21:5-6 Act.4:11, 1Pe.2:7; metaphorically, of Christ, λ. ἀκρογωναῖος, ἐκλεκτός, ἔντιμος, 1Pe.2:6 (LXX); λ. ζῶν, 1Pe.2:4; προσκόμματος, 1Pe.2:8, Rom.9:33; of Christians, λ. ζῶντες, 1Pe.2:5; of precious stones, λ. τίμιος, Rev.17:4 18:12, 16 21:11, 19; ἴασπις, Rev.4:3; ἐνδεδυμένοι λ. καθαρόν, Rev.15:6 (λίνον, Rec., R, mg., see Swete, in l); metaphorically, λ. τίμιοι, 1Co.3:12; of the tables of the law, 2Co.3:7; of idols, Act.17:29 (AS)

Usage: Occurs in 55 NT verses. KJV: (mill-, stumbling-)stone See also: 1 Corinthians 3:12; Luke 24:2; 1 Peter 2:4.

προσκομματος proskomma G4348 "stumbling block" Noun-GSN

A stumbling block refers to something that causes people to sin or turn away from God, as seen in Romans 9:32-33 and 1 Peter 2:8. It can be an object, action, or idea that leads to spiritual failure. In the Bible, it is often used to describe obstacles to faith.

Definition: πρόσ-κομμα, -τος, τό (προσκόπτω), [in LXX: Exo.23:33 34:12 (מוֹקֵשׁ), Isa.8:14 (נֶגֶף), Jdth.8:22, Sir.17:25, al. ;] __(a) a stumble, stumbling: λίθος προσκόμματος (= נֶגֶף אֶבֶן, Isa, l.with), figuratively, Rom.9:32-33, 1Pe.2:8" (LXX) ; __(b) = προσκοπή, an occasion of stumbling, a stumbling-block: metaphorically, Rom.14:13, 20, 1Co.8:9 (Plut.).† SYN.: σκάνδαλον (cf. Cremer, 752 f.) (AS)

Usage: Occurs in 6 NT verses. KJV: offence, stumbling(-block, (-stone)) See also: 1 Corinthians 8:9; Romans 9:33; 1 Peter 2:8.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

πετρα petra G4073 "rock" Noun-NSF

In the Bible, this word means a mass of rock, like a cliff or mountain. It's used in Matthew 7:24-25 to describe a strong foundation. Jesus also says he'll build his church on a rock in Matthew 16:18.

Definition: πέτρα, -ας, ἡ [in LXX chiefly for סֶלַע, צוּר ;] a rock, i.e. a mass of live rock as distinct from πέτρος, a detached stone or boulder : Mat.7:24-25 27:51, 60 Mrk.15:46, Luk.6:48 8:6, 13; of a hollow rock, a cave, Rev.6:15-16 (of. Isa.2:10, al.). Metaphorical, Mat.16:18 (on the meaning, see Hort, Eccl., 16 ff., but cf. also ICC, in l), 1Co.10:4; = πέτρος, Rom.9:33, 1Pe.2:8" (LXX) .† (AS)

Usage: Occurs in 14 NT verses. KJV: rock See also: 1 Corinthians 10:4; Matthew 7:25; 1 Peter 2:8.

σκανδαλου skandalon G4625 "stumbling block" Noun-GSN

A stumbling block is something that causes error or sin, like a trap-stick. In the Bible, it refers to things that lead people astray, as in Matthew 13:41 and 1 Corinthians 1:23.

Definition: σκάνδαλον, -ου, τό (late form of the rare word σκανδάληθρον, see LS, see word) [in LXX chiefly for מוֹקֵשׁ, מִכְשׁוֹל ;] prop., the bait-stick of a trap, a snare, stumbling-block (Lev.19:14, Jdth.5:1): figuratively, Rom.9:33, 1Pe.2:8 (Isa.8:14; aliter in LXX; στερεὸν σκανδάλου in Aq.). Metaphorical, of that which causes error or sin; __(a) of persons: Mat.13:41 16:23; Χριστὸς ἐσταυρωμένος, 1Co.1:23; __(b) of things: Mat.18:7, Rom.11:9" (LXX) Rom.14:13, 1Jn.2:10 Rev.2:14; τὸ σ. τοῦ σταυροῦ, Gal.5:11; pl., Mat.18:7, Luk.17:1, Rom.16:17.† SYN.: πρόσκομμα (AS)

Usage: Occurs in 13 NT verses. KJV: occasion to fall (of stumbling), offence, thing that offends, stumblingblock See also: 1 Corinthians 1:23; Matthew 16:23; 1 Peter 2:8.

οι hos, hē G3739 "which" Rel-NPM

The word which is a pronoun used to ask for or identify something, as seen in John 5:11. It can also be used to describe a person or thing, such as in Mark 15:23. This word helps to clarify or specify what is being talked about.

Definition: ὅς, ἥ, ὅ, the postpositive article (ἄρθρον ὑποτακτικόν). __I. As demonstr. pron. = οὗτος, ὅδε, this, that, also for αὐτός, chiefly in nom.: ὅς δέ, but he (cf. ἦ δὲ ὅς, frequently in Plat.), Mrk.15:23, Jhn.5:11; ὃς μὲν . . . ὃς δέ, the one . . . the other, Mat.21:35, 22:5, 25:15, Luk.23:33, Act.27:14, Rom.14:5, 1Co.11:21, 2Co.2:18, Ju 22; neut., ὃ μὲν . . . ὃ δέ, the one . . . the other, some . . . some, Mat.13:8, 23, Rom.9:21; ὃς (ὃ) μὲν . . . (ἄλλος (ἄλλο)) . . . ἕτερος, Mrk.4:4, Luk.8:5, 1Co.12:8-10; οὓς μέν, absol., 1Co.12:28; ὃς μὲν . . . ὁ δέ, Rom.14:2. __II. As relat. pron., who, which, what, that; __1. agreeing in gender with its antecedent, but differently governed as to case: Mat.2:9, Luk.9:9, Act.20:18, Rom.2:29, al. mult. __2. In variation from the common construction; __(a) in gender, agreeing with a noun in apposition to the antecedent: Mrk.15:16, Gal.3:16, Eph.6:17, al.; constr. ad sensum: Jhn.6:9, Col.2:19, 1Ti.3:16, Rev.13:14, al.; __(b) in number, constr. ad sensum: Act.15:36, 2Pe.3:1; __(with) in case, by attraction to the case of the antecedent (Bl., §50, 2): Jhn.4:18, Act.3:21, Rom.15:18, 1Co.6:19, Eph.1:8, al. __3. The neut. ὅ with nouns of other gender and with phrases, which thing, which term: Mrk.3:17 12:42, Jhn.1:39, Col.3:14, al.; with a sentence, Act.2:32, Gal.2:10, 1Jn.2:8, al. __4. With ellipse of a demonstrative (οὗτος or ἐκεῖνος), before or after: before, Mat.20:23, Luk.7:43, Rom.10:14, al.; after, Mat.10:38, Mrk.9:40, Jhn.19:22, Rom.2:1 al. __5. Expressing purpose, end or cause: Mat.11:10 (who = that he may), Mrk.1:2, Heb.12:6 al. __6. C. prep, as periphrasis for conjc.: ἀνθ᾽ ὧν ( = ἀντὶ τούτων ὧν), because, Luk.1:20, al.; wherefore, Luk.12:3; ἐξ οὗ, since, for that, Rom.5:12; ἀφ᾽ οὗ, since (temporal), Luk.13:25; ἐξ οὗ, whence, Php.3:20; etc. __7. With particles: ὃς ἄν (ἐάν), see: ἄν, ἐάν; ὃς καί, Mrk.3:19, Jhn.21:20, Rom.5:2, al.; ὃς καὶ αὐτός, Mat.27:57. __8. Gen., οὗ, absol., as adv. (see: οὗ). (AS)

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

προσκοπτουσιν proskoptō G4350 "to strike" Verb-PAI-3P

To strike or stumble means to trip or fall, either physically or spiritually. In Matthew 4:6 and Luke 4:11, Jesus is tempted to throw himself down. It can also describe a strong wind or wave crashing against something.

Definition: προσ-κόπτω [in LXX for נָגַף, כָּשַׁל ni., etc. ;] __1. trans., to strike (e.g. hand or foot) against: with accusative before πρός, figuratively, Mat.4:6, Luk.4:11, (LXX) __2. Intrans., to stumble: absol. (Tob.11:9, Pro.3:23), Jhn.11:9-10; of wind, to rush against, beat upon: with dative, Mat.7:27. Metaphorical, in late writers, __(a) to offend (Polyb.); __(b) to take offence at, stumble at: before ἐν, Rom.14:21; with dative, τ. λόγῳ, 1Pe.2:8; τ. λίθῳ τ. προσκόμματος, Rom.9:32.† (AS)

Usage: Occurs in 8 NT verses. KJV: beat upon, dash, stumble (at) See also: 1 Peter 2:8; Matthew 4:6; Romans 9:32.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λογω logos G3056 "word" Noun-DSM

In the Bible, this word refers to a message or idea expressed through words, like in Matthew 8:8 and Luke 7:7. It's not just a single word, but a whole thought or concept. Jesus used this word to teach about God's kingdom.

Definition: λόγος, -ου, ὁ (λέγω) [in LXX chiefly for דָּבָר, also for מִלָּה ,אֵמֶר, etc. ;] __I. Of that by which the inward thought is expressed, Lat. oratio, sermo, vox, verbum. __1. a word, not in the grammatical sense of a mere name (ἔπος, ὄνομα, ῥῆμα), but a word as embodying a conception or idea: Mat.8:8, Luk.7:7, 1Co.14:9, 19 Heb.12:19, al. __2. a saying, statement, declaration: Mat.19:22 (T om.), Mrk.5:36 7:29, Luk.1:29, Jhn.2:22 6:60, Act.7:29, al.; with genitive attrib., Act.13:15, Rom.9:9, Heb.7:28, al.; of the sayings, commands, promises, etc., of teachers, Mat.7:24 10:14, Mrk.8:38, Luk.9:4, Jhn.14:24, al.; λ. κενοί, Eph.5:6; ἀληθινοί, Rev.19:9; πιστοί, Rev.22:6; esp. of the precepts, decrees and promises of God, ὁ λ. τ. θεοῦ, the word of God: Mrk.7:13, Jhn.10:35, Rom.13:9, 1Co.14:36, Php.1:14, al.; absol., ὁ λ., Mat.13:21, 22 Mrk.16:[20], Luk.1:2, Act.6:4, Heb.4:12, al. __3. speech, discourse: Act.14:12, 2Co.10:10, Jas.3:2; opposite to ἐπιστολή, 2Th.2:15; disting, from σοφία, 1Co.2:1; ἀναστροφή, 1Ti.4:12; δύναμις, 1Co.4:19, 1Th.1:5; ἔργον, Rom.15:18; οὐδενὸς λ. τίμιον (not worthy of mention), Act.20:24; of the faculty of speech, Luk.24:19, 2Co.11:6; of the style of speech, Mat.5:37, 1Co.1:5; of instruction, Col.4:3, 1Pe.3:1; with genitive of person(s), Jhn.5:24 8:52, Act.2:41, al.; ὁ λ. ὁ ἐμός, Jhn.8:31; with genitive obj. (τ.) ἀληθείας, 2Co.6:7, Col.1:5, Jas.1:18; τ. καταλλαγῆς, 2Co.5:19; τ. σταυροῦ, 1Co.1:18; of mere talk, 1Co.4:19, 2o, Col.2:23, 1Jn.3:18; of the talk which one occasions, hence, repute: Col.2:23. __4. subject-matter, hence, teaching, doctrine: Act.18:15, 2Ti.2:17, al.; esp. of Christian doctrine: Mat.13:20-23, Mrk.4:14-20 8:32, Luk.1:2, Act.8:4, Gal.6:6, 1Th.1:6, al.; with genitive of person(s), τ. θεοῦ, Luk.5:1, Jhn.17:6, Act.4:29, 1Co.14:36, I Jhn.1:10, Rev.6:9, al.; τ. Κυρίου, Act.8:25, 1Th.1:8, al.; τ. Χριστοῦ, Col.3:16, Rev.3:8; with genitive appos., Act.15:7; with genitive attrib., Heb.5:13. __5. a story, tale, narrative: Mat.28:15, Jhn.21:23, Act.1:1 11:22; before περί, Luk.5:15. __6. That which is spoken of (Plat., al.; V. Kennedy, Sources, 124), matter, affair, thing: Mat.21:24, Mrk.1:45 11:29, Luk.20:3, Act.8:21; of a matter in dispute, as a case or suit at law, Act.19:38; pl. (1Ma.7:33, al.), Luk.1:4. __II. Of the inward thought itself, Lat. ratio. __1. reason, __(a) of the mental faculty (Hdt., Plat., al.): κατὰ λόγον, Act.18:14; __(b) a reason, cause: τίνι λόγῳ, Act.10:29; παρεκτὸς λόγου πορνείας, Mat.5:32 19:9, WH, mg., R, mg. __2. account, __(a) regard: Act.20:24, Rec.; __(b) reckoning: Php.4:15, 17; συναίρειν (which see) λ., Mat.18:23 25:19; in forensic sense, Rom.14:12, Heb.13:17, 1Pe.4:5; with genitive of thing(s), Luk.16:2; before περί, Mat.12:36, Act.19:40, 1Pe.3:15. __3. proportion, analogy: Php.2:16 (Field, Notes, 193 f.). __III. ὁ λ., the Divine Word or Logos: Jhn.1:1, 14; τ. ζωῆς, 1Jn.1:1; τ. θεοῦ, Rev.19:13 (see Westc, Swete, CGT, in ll.; reff. in Artt., Logos, DB, DCG). (AS)

Usage: Occurs in 317 NT verses. KJV: account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say(-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work See also: 1 Corinthians 1:5; Acts 13:49; 1 Peter 1:23.

απειθουντες apeitheō G544 "to disobey" Verb-PAP-NPM

This word means to disobey or refuse to follow instructions, like in Romans 10:21 where Paul talks about people who disobey God. It involves a deliberate choice to ignore or resist authority.

Definition: ἀπειθέω, -ῶ (ἀπειθής), [in LXX for מָרָה, סָרַר, etc. ;] as in cl. (MM, VGT, see word); to disobey, be disobedient: absol., Act.14:2 19:9, Rom.10:21 11:31 15:31, Heb.3:18 11:31, 1Pe.3:20; with dative, Jhn.3:36, Rom.2:8 11:30, 1Pe.2:8 3:1 4:17 (Cremer, 475).† (AS)

Usage: Occurs in 16 NT verses. KJV: not believe, disobedient, obey not, unbelieving See also: 1 Peter 2:7; Hebrews 3:18; 1 Peter 2:8.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

ο hos, hē G3739 "which" Rel-ASN

Usage: Occurs in 1230 NT verses. KJV: one, (an-, the) other, some, that, what, which, who(-m, -se), etc See also: 1 Corinthians 1:8; 1 Peter 5:9; 1 Peter 1:6.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ετεθησαν tithēmi G5087 "to place" Verb-API-3P

To place means to put or set something down, like laying a foundation or setting a table. Jesus talked about laying a foundation on rock in Luke 6:48.

Definition: τίθημι, [in LXX for שִׁית ,נתן ,שׂוּם, etc. ;] __1. causative of κεῖμαι, __(a) to place, lay, set: Luk.6:48, Rom.9:33, al.; of laying the dead to rest, Mrk.15:47, Luk.23:55, Jhn.11:34, Act.7:16, al.; before ἐπί, with genitive, Luk.8:16, Jhn.19:19, al.; id. with accusative, Mrk.4:21, 2Co.3:13, al.; ὑπό, Mat.5:15, al.; παρά, Act.4:35, 37. Mid., to have put or placed, to place for oneself: of putting in prison, Act.4:3, 5:18, 25, al.; of giving counsel, βουλήν, Act.27:12; of laying up in one's heart, Luk.1:66 21:14 ( 1Ki.21:12); __(b) to put down, lay down: of bending the knees, τ. γόνατα, to kneel, Mrk.15:19, Act.7:60, al.; of putting off garments, Jhn.13:4; of laying down life, τ. ψυχήν, Jhn.10:11, 15 17, 18 13:37, 38 15:13, 1Jn.3:16; of laying by money, παρ ̓ ἑαυτῷ, 1Co.16:2; of setting on food, Jhn.2:10; metaphorically, of setting forth an idea in symbolism, Mrk.4:30. __2. to set, fix, establish: ὑπόδειγμα, 2Pe.2:6. __3. to make, appoint: Mat.22:44, Mrk.12:36, Luk.20:43, Act.2:35, Rom.4:17, al. Mid., to make, set or appoint for oneself: Act.20:28, 1Co.12:28, 1Th.5:9, 1Ti.1:12, al.; before ἵνα, Jhn.15:16 (cf . ἀνα-, προσ-ανα-, ἀπο-, δια-, ἀντι-δια-, ἐκ-, ἐπι-, συν-επι-, κατα-, συν-κατα-, μετα-, παρα-, περι-, προ-, προσ-, συν-, ὑπο-τίθημι). (AS)

Usage: Occurs in 95 NT verses. KJV: + advise, appoint, bow, commit, conceive, give, X kneel down, lay (aside, down, up), make, ordain, purpose, put, set (forth), settle, sink down See also: 1 Corinthians 3:10; John 10:18; 1 Peter 2:6.

Study Notes — 1 Peter 2:8

Show Verse Quote Highlights

Context
Cross References
1 Peter 2:8 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 2:8
Jamieson-Fausset-Brown on 1 Peter 2:8
Matthew Poole's Commentary on 1 Peter 2:8
Trapp's Commentary on 1 Peter 2:8
Ellicott's Commentary on 1 Peter 2:8
Adam Clarke's Commentary on 1 Peter 2:8
Cambridge Bible on 1 Peter 2:8
Barnes' Notes on 1 Peter 2:8
Whedon's Commentary on 1 Peter 2:8
Sermons on 1 Peter 2:8

Context — The Living Stone and Chosen People

6For it stands in Scripture: “See, I lay in Zion a stone, a chosen and precious cornerstone; and the one who believes in Him will never be put to shame.” 7To you who believe, then, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,”

8and, “A stone of stumbling and a rock of offense.” They stumble because they disobey the word—and to this they were appointed.

9But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light. 10Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy.

Cross References

	Reference	Text (BSB)
1	Isaiah 8:14	And He will be a sanctuary— but to both houses of Israel a stone of stumbling and a rock of offense, to the dwellers of Jerusalem a trap and a snare.
2	1 Corinthians 1:23	but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles,
3	Romans 9:32–33	Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone, as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
4	1 Peter 2:7	To you who believe, then, this stone is precious. But to those who do not believe, “The stone the builders rejected has become the cornerstone,”
5	Romans 9:22	What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?
6	Jude 1:4	For certain men have crept in among you unnoticed—ungodly ones who were designated long ago for condemnation. They turn the grace of our God into a license for immorality, and they deny our only Master and Lord, Jesus Christ.
7	2 Peter 2:3	In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.
8	1 Thessalonians 5:9	For God has not appointed us to suffer wrath, but to obtain salvation through our Lord Jesus Christ.
9	Luke 2:34	Then Simeon blessed them and said to His mother Mary: “Behold, this Child is appointed to cause the rise and fall of many in Israel, and to be a sign that will be spoken against,
10	Exodus 9:16	But I have raised you up for this very purpose, that I might display My power to you, and that My name might be proclaimed in all the earth.

1 Peter 2:8 Summary

[This verse is saying that Jesus is like a stone that some people will trip over and fall, not because He is trying to hurt them, but because they are not listening to God's word. As it says in Romans 9:33, Jesus is a stone of stumbling to those who do not believe. We can all stumble over Jesus if we are not careful to listen to and obey God's word, but as believers, we are called to proclaim the good news of Jesus to a world that may be offended by it, as seen in 1 Peter 2:9-10.]

Frequently Asked Questions

What does it mean to stumble over Jesus as a stone of stumbling?

According to 1 Peter 2:8, people stumble over Jesus because they disobey the word of God, and to this they were appointed, as also seen in Romans 9:33 and Isaiah 8:14. This stumbling is a result of unbelief and disobedience.

How does this verse relate to the idea of predestination?

The phrase 'and to this they were appointed' suggests that God has ordained that some would stumble over Jesus, as seen in Romans 11:7-8, but this does not mean that God forces people to disobey, rather it is a result of their own unbelief, as seen in Acts 13:46.

What is the rock of offense mentioned in this verse?

The rock of offense refers to Jesus Christ, who is a stone of stumbling to those who do not believe in Him, as seen in 1 Corinthians 1:23, and this offense is often due to the message of the cross and the requirement of repentance and faith.

How does this verse apply to believers today?

As believers, we can expect that the world will stumble over Jesus and be offended by the message of the Gospel, but we are called to proclaim the virtues of Him who called us out of darkness into His marvelous light, as seen in 1 Peter 2:9-10.

Reflection Questions

What are some ways that I may be stumbling over Jesus in my own life, and how can I overcome these obstacles?
How can I share the message of the Gospel with others in a way that is clear and respectful, yet still faithful to the truth of Scripture?
What does it mean to disobey the word of God, and how can I ensure that I am living in obedience to His commands?
In what ways can I be a light in the darkness, proclaiming the virtues of Him who called me out of darkness into His marvelous light?

Gill's Exposition on 1 Peter 2:8

And a stone of stumbling, and a rock of offence,.... The apostle alludes to Isaiah 8:14 and which is a prophecy of the Messiah; [See comments on Romans 9:33] and had its accomplishment in the

Jamieson-Fausset-Brown on 1 Peter 2:8

And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. Stone of stumbling ... - from Isaiah 8:14.

Matthew Poole's Commentary on 1 Peter 2:8

And a stone of stumbling, and a rock of offence; i.e. a stone at which they stumble, a rock at which they are offended; and so it implies Christ not to be the cause of their stumbling, but the object of it; they of their own accord, and through the pravity of their nature, without any just occasion given by him, being offended, either because cause they find not that in him which they expected, viz. outward encouragements; or find that in him which they do not like, the holiness of his law, and purity of his doctrine, contrary to their corruptions and lusts, and especially his requiring of them faith in him for the justification of their persons, which was so contrary to the pride of their hearts, and which was one great reason of the Jews stumbling at him, as seeking to establish their own righteousness, and therefore not submitting to the righteousness of God, ,33, compared with . This stumbling includes not only their falling into sin, but into destruction too, the punishment of sin, ,15; whereof Christ can be no more than the inculpable occasion, but their own unbelief the proper cause. Which stumble at the word, being disobedient; these words may have a double reading: one according to our translation; and then the sense is, that stumble at the word of the gospel, i.e. are disobedient to it, in rejecting Christ therein offered to them: or, that stumble, being disobedient to the word; i.e. stumble at Christ preached to them in the word, and therefore will not obey it; they show that they are offended at Christ, by their not receiving his doctrine, nor accepting his offers. Whereunto also they were appointed; either this may refer: 1. To , where Christ is said to be laid (the same word in the (greek with that which is here translated by appointed) in Sion, as a chief corner-stone, elect and precious, on whom whosoever believeth, shall not be confounded. The apostle then adds, that even these unbelievers were appointed (viz. in their external vocation, as being taken into covenant with God) to be built on Christ by faith but they stumbled, by their unbelief, at the word of the gospel, and consequently at this stumbling-stone. And then it is a high aggravating the unbelief of the Jews, that they, being God’ s peculiar people, should reject that salvation which was sent to them, and to the first offer of which they were designed, ,46,47. Or: 2. To the words immediately going before, which stumble at the word, being disobedient; and then the sense is, (speaking concerning the reprobate Jews), that God appointed them to this stumbling, in his decreeing not to give them faith in Christ, but to leave them to their unbelief, and to punish them justly for it: see .

Trapp's Commentary on 1 Peter 2:8

8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. Ver. 8. And a rock of offence] Like that rock Judges 6:21, out of which comes fire to consume the reprobate. Which stumble at the word] An ill sign, and yet an ordinary sin. A bridge is made to give us a safe passage over a dangerous river; but he who stumbleth on the bridge is in danger to fall into the river. The word is given as a means to carry us over hell into heaven; but he who stumbles and quarrels at this means, shall fall in thither, from whence otherwise he had been delivered by it. Few sins are more dangerous than that of picking quarrels at God’ s word, and taking up the bucklers against it, snuffing at it, Malachi 1:13; chatting against it, Romans 9:19-20; enviously swelling against it, Acts 13:45; casting reproaches upon it, Jeremiah 20:8-9; gathering odious consequences from it. Surely of such a man may say, as one doth of a hypocrite; I read not in Scripture, saith he, of a hypocrite’ s conversion; and what wonder? for whereas after sin, conversion is left as a means to cure all other sinners; what means to recover him who hath converted conversion itself into sin? so here; what hope that he shall be saved who stumbleth at the only ordinary means of his salvation?

Ellicott's Commentary on 1 Peter 2:8

(8) And a stone of stumbling and a rock of offence.—Another quotation, no doubt suggested by the word “a stone,” but conveying a totally different metaphor. Here there is no thought whatever of the stone as a material for building; the thought is that of a mass of rock on the road, on which the terror-stricken fugitives stumble and fall. The words are taken from Isaiah 8:14, and are translated directly from the Hebrew. The LXX. not only makes nonsense, but can again be hardly acquitted of “guile” (1 Peter 2:1) in its endeavour to make out the best possible case for Israel by deliberately inserting the word “not” twice over. We shall find St. Peter in 1 Peter 3:14 quoting the verses which immediately precede our present citation, and again the point lies in the context. The words are no mere phrase hastily caught up to serve the turn. They come out of the great Immanuel section of Isaiah, and immediately involve, like the quotation in 1 Peter 2:6, the sharp contrast between the Jews who trust in Immanuel (the presence of God with Israel) and the Jews who do not, but rely on “confederacies.” To the one party, the Lord of Hosts will be “for a sanctuary;” but to the other party, who are described as “both houses of Israel,” and specially as the “inhabitant of Jerusalem,” He will be “for a stone of striking, and for a rock of stumbling over,” and also “for a snare.” The “sanctuary” does not seem to mean a temple (though this would connect it with the preceding words of St. Peter), but rather such a “sanctuary” as that of Bethel (Genesis 28:18), a consecrated stone to which a man might flee as an asylum. In the flight of terror before the face of the Assyrians the very stone which afforded right of sanctuary to those who recognised and trusted it, was a vexatious and dangerous obstacle, a trap full in the way to those who did not. Once more, therefore, the Hebrews of the Dispersion, in separating themselves from “both houses of Israel” and the “inhabitant of Jerusalem,” were obeying the warnings of the Immanuel prophecy, which every Hebrew recognised as Messianic. Though the coupling of these passages of the Old Testament together certainly seems to show traces of the influence of St. Paul (comp. Romans 9:32-33), yet St. Peter must have been present and heard “the Lord of Hosts” Himself put them together (Luke 20:17-18), and probably St. Paul’s use of the passages is itself to be traced back to the same origin. Stumble at the word, being disobedient.—It seems better to arrange the words otherwise: which stumble, being disobedient to the word. The participle thus explains the verb. “‘A stone of stumbling’ He is to them; and the manner of the stumbling is in being disobedient to the gospel preaching” (Leighton). Whereunto also they were appointed—i.e., unto stumbling. The present commentator believes that when St.

Adam Clarke's Commentary on 1 Peter 2:8

Verse 8. A stone of stumbling] Because in him all Jews and Gentiles who believe are united; and because the latter were admitted into the Church, and called by the Gospel to enjoy the same privileges which the Jews, as the peculiar people of God, had enjoyed for two thousand years before; therefore they rejected the Christian religion, they would have no partakers with themselves in the salvation of God. This was the true cause why the Jews rejected the Gospel; and they rejected Christ because he did not come as a secular prince. In the one case he was a stone of stumbling-he was poor, and affected no worldly pomp; in the other he was a rock of offence, for his Gospel called the Gentiles to be a peculiar people whom the Jews believed to be everlastingly reprobated, and utterly incapable of any spiritual good. Whereunto also they were appointed.] Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offence: The disobedient stumble against the word, (or doctrine,) to which verily they were appointed.-Macknight. Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads 1 Peter 2:7; 1 Peter 2:8 thus: To you therefore who trust thereon, this stone is honourable; but to those who are not persuaded, (απειθουσι,) it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savour of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief. The phrase τιθεναιτιναειςτι is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offence, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isaiah 8:14; Isaiah 8:15; Matthew 21:42; Matthew 21:44; Lu 2:34; and Romans 9:32; Romans 9:33. Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isaiah 8:14; Isaiah 8:15: And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, c.

Cambridge Bible on 1 Peter 2:8

8. which stumble at the word] The “word,” as before, is the sum and substance of the Gospel. Men opposing themselves to that word, looking on it as an obstacle to be got rid of, were as those who rush upon a firm-fixed stone, and who falling over it are sorely bruised.whereunto also they were appointed] Attempts have been made to soften the apparent fatalism of the words by carrying the antecedent of the “whereunto” as far back as 1 Peter 2:5, and seeing in the words the statement that even those who stumbled were appointed, as far as God’s purpose was concerned, to be built up on Christ. It is, however, all but obvious that this puts a forced and artificial meaning on the Apostle’s words. What he really affirms is that it is part of God’s appointed order that the disobedient should stumble and be put to shame. And it may be noted that this way of looking on things is eminently characteristic of him. In the treachery of Judas he read the lesson that “the Scripture must needs have been fulfilled” (Acts 1:16). Stumbling, however, was not necessarily identical with falling irretrievably (Romans 11:11).

Barnes' Notes on 1 Peter 2:8

And a stone of stumbling - A stone over which they, stumble, or against which they impinge.

Whedon's Commentary on 1 Peter 2:8

7, 8. Precious—Rather, the honour. The argument is, since believing is the means of building upon Christ, the living stone, who is honoured (1 Peter 2:4) with the dignity of being the chief

Sermons on 1 Peter 2:8

	Sermon	Description
	(1 Peter - Part 20): Ye Are a Chosen Generation by A.W. Tozer	In this sermon, the preacher begins by referencing Epictetus and his belief that understanding the nature of a man helps determine his purpose. The preacher then transitions to the
	The Chief Cornerstone by A.W. Tozer	In this sermon, the preacher talks about the importance of humility and realizing that we don't amount to much in the eyes of God. He shares his experiences at camp meetings where
	Luke 2:33-35. the Words of Simeon to Mary. by Favell Lee Mortimer	Favell Lee Mortimer delves into the profound encounter of Joseph, Mary, and Simeon, where Simeon prophesies about the destiny of Christ as a light to the Gentiles and the glory of
	Revelation Is Sufficient by Chip Brogden	Chip Brogden emphasizes the importance of receiving revelation from God, contrasting earthly knowledge with spiritual truth revealed by the Heavenly Father. He highlights that true
	Full-Fledged Sons by Richard E. Bieber	Richard E. Bieber emphasizes the importance of growing into full-fledged sons and daughters of God, highlighting that Jesus did not begin His ministry until He reached full manhood
	To Suffering Friends in Prison at Bristol by George Fox	The preacher delves into the significance of the term 'petra' in the Bible, highlighting its representation of a massive, unmovable rock, contrasting it with 'petros' which signifi
	Unto the Measure of the Stature of the Fullness of Christ by A.B. Simpson	Greek Word Studies for a sermon on stumbling spiritually, focusing on the literal and figurative meanings of 'proskopto' (to stumble against an obstacle). The preacher delves into