1 Peter 3:5

1 Peter 3:5 in Multiple Translations

Berean Standard Bible BSB

For this is how the holy women of the past adorned themselves. They put their hope in God and were submissive to their husbands,

King James Version KJV

For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

American Standard Version ASV

For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands:

Bible in Basic English BBE

And these were the ornaments of the holy women of the past, whose hope was in God, being ruled by their husbands:

Free Bible Version FBV

This is how holy women of the past who put their confidence in God made themselves beautiful, yielding to their husbands,

Geneva Bible 1599 GNV

For euen after this maner in time past did the holy women, which trusted in God, tire them selues, and were subiect to their husbands.

Young's Literal Translation YLT

for thus once also the holy women who did hope on God, were adorning themselves, being subject to their own husbands,

World English Bible WEB

For this is how in the past the holy women who hoped in God also adorned themselves, being in subjection to their own husbands.

Noah Webster Bible WBS

For after this manner in former times the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:

Douay-Rheims 1899 DRV

For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:

Translation for Translators T4T

◄The devout women/The women who habitually worshipped God► who lived long ago and who trusted in God made themselves beautiful by having attitudes like that, and by being submissive to their husbands.

Plain English Version PEV

A long time ago, the women that really trusted God were like that. They thought about what their husbands wanted and agreed with them.

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Berean Amplified Bible — 1 Peter 3:5

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Word Study

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1 Peter 3:5 Interlinear (Deep Study)

BIB

GRK ουτως γαρ ποτε και αι αγιαι γυναικες αι ελπιζουσαι επι θεον εκοσμουν εαυτας υποτασσομεναι τοις ιδιοις ανδρασιν

ουτως ohutō, ohutōs G3779 thus(-ly) Adv

γαρ gar G1063 for Conj

ποτε pote G4218 once/when Particle

και kai G2532 and Conj

αι ho G3588 the/this/who Art-NPF

αγιαι hagios G40 holy Adj-NPF

γυναικες gunē G1135 woman Noun-NPF

αι ho G3588 the/this/who Art-NPF

ελπιζουσαι elpizō G1679 to hope/expect Verb-PAP-NPF

επι epi G1909 upon/to/against Prep

θεον theos G2316 God Noun-ASM

εκοσμουν kosmeō G2885 to arrange Verb-IAI-3P

εαυτας heautou G1438 themself F-3APF

υποτασσομεναι hupotassō G5293 to subject Verb-PPP-NPF

τοις ho G3588 the/this/who Art-DPM

ιδιοις idios G2398 one's own/private Adj-DPM

ανδρασιν anēr G435 man Noun-DPM

Greek Word Study

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Greek Word Reference — 1 Peter 3:5

ουτως ohutō, ohutōs G3779 "thus(-ly)" Adv

Thus means in this way or like this, as when Jesus teaches us to pray in Matthew 5:16 and Luke 1:25.

Definition: οὕτως, rarely (Bl., §5, 4; WH, App., 146f.) οὕτω, adv. (οὗτος), [in LXX chiefly for כֵּן ;] in this way, so, thus; __1. referring to what precedes: Mat.5:16 6:30, Mrk.10:43 14:59, Luk.1:25 2:48 15:7, Jhn.3:8, Rom.1:15, 1Co.8:12, al.; οὕτως καί, Mat.17:12, Mrk.13:29, al.; pleonastically, resuming a ptcp. (cl.; see Bl., §74, 6), Act.20:11 27:17. __2. Referring to what follows: Mat.1:18 6:9, Luk.19:31, Jhn.21:1, 1Pe.2:15; bef. quotations from OT, Mat.2:5, Act.7:6, 1Co.15:45, Heb.4:4. __3. C. adj. (marking intensity): Heb.12:21, Rev.16:18; similarly with adv., Gal.1:6 (cl.). __4. As a predicate (Bl., §76, 1): Mat.1:18 9:33, Mrk.2:1, 2 4:26, Rom.4:18 9:20, I Pe 2:15; οὕ ἔχειν (Lat. sic or ita se habere), Act.7:1, al.; ἐκαθέζετο (as he was, without delay or preparation), Jhn.4:6. __5. In comparison, with correlative adv.: καθάπερ . . . οὕ., Rom.12:4, 5 al.; καθὼς . . . οὕ., Luk.11:30, al.; οὕ. . . . καθώς, Luk.24:24, al.; ὡς . . . οὕ., Rom.5:15, al.; οὕ . . . ὡς, Mrk.4:26, al; ὥσπερ . . . οὕ., Mat.12:40, al.; οὕ. . . . οὕ., 1Co.7:7. (AS)

Usage: Occurs in 206 NT verses. KJV: after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what See also: 1 Corinthians 2:11; James 3:10; 1 Peter 2:15.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ποτε pote G4218 "once/when" Particle

This word means once or when, referring to a time in the past or future. Paul used it in Romans 7:9 and Galatians 1:13 to talk about his life before meeting Jesus. It can also mean ever or at some point.

Definition: ποτέ enclitic particle, __1. once, formerly, sometime: of the past, Jhn.9:13 Rom.7:9 11:30, Gal.1:13, 23 2:6 (Lft., in l), Eph.2:2-3, 11 2:13 5:8, Col.1:21 3:7, 1Th.2:5, Tit.3:3, Phm 11, 1Pe.2:10 3:5 3:20; ἤδη ποτέ, now at length, Php.4:10; of the fut., Luk.22:32; εἴ πως ἤδη ποτέ, if sometime soon at length, Rom.1:10. __2. ever: after a neg., Eph.5:29, 2Pe.1:10 1:21; in a question, τίς π., 1Co.9:7, Heb.1:5, 13.† (AS)

Usage: Occurs in 28 NT verses. KJV: afore-(any, some-)time(-s), at length (the last), (+ n- )ever, in the old time, in time past, once, when See also: 1 Corinthians 9:7; Ephesians 5:29; 1 Peter 2:10.

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.

αι ho G3588 "the/this/who" Art-NPF

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.

αγιαι hagios G40 "holy" Adj-NPF

In the Bible, this word means holy or set apart, describing God and things dedicated to Him. It appears in Luke 1:49 and John 17:11, highlighting God's purity and majesty.

Definition: ἅγιος, -α, ον (τό ἅγός, religious awe; ἅζω, to venerate), [in LXX chiefly for קֹ֫דֶשׁ ;] primarily, dedicated to the gods, sacred (Hdt.; rare in Att., never in Hom., Hes. and Trag., who use ἁγνός), hence, holy, characteristic of God, separated to God, worthy of veneration. __1. Its highest application is to God himself, in his purity, majesty, and glory: Luk.1:49, Jhn.17:11, Rev.4:8. Hence __(a) of things and places which have a claim to reverence as sacred to God, e.g. the Temple: Mat.24:15, Heb.9:1; __(b) of persons employed by him, as angels: 1Th.3:13; prophets, Luk.1:70; apostles, Eph.3:5. __2. Applied to persons as separated to God's service: __(a) of Christ, Mrk.1:24, Jhn.6:69, Act.4:30; __(b) of Christians, Act.9:13, Rom.1:7, Heb.6:10, Rev.5:8. __3. In the moral sense of sharing God's purity: Mrk.6:20, Jhn.17:11, Act.3:14, Rev.3:7. __4. Of pure, clean sacrifices and offerings: 1Co.7:14, Eph.1:4. SYN.: ἁγνός, pure, both in ceremonial and spiritual sense; ἱερός (sacer), sacred, that which is inviolable because of its (external) relation to God; ὅσιος (sanctus as opposite to nefas), that which is based on everlasting ordinances of right. (Cf. Tr., Syn., §lxxxviii; DB, ii, 399 f.; Cremer, 34, 594-601; MM, VGT, see word) (AS)

Usage: Occurs in 228 NT verses. KJV: (most) holy (one, thing), saint See also: 1 Corinthians 1:2; Colossians 1:26; 1 Peter 1:12.

γυναικες gunē G1135 "woman" Noun-NPF

A woman, either married or unmarried, and sometimes specifically a wife, as in Matthew 11:11 and Romans 7:2. This term is also used as a term of respect and endearment.

Definition: γυνή, -αικός, ἡ, [in LXX for אִשָּׁה ;] __1. a woman, married or unmarried: Mat.11:11 14:21, al.; ὕπανδρος γ., Rom.7:2; γ. χήρα, Luk.4:26; in vocat., γύναι implies neither reproof nor severity, but is used frequently as a term of respect and endearment, Mat.15:28, Jhn.2:4, 4:21 19:26. __2. a wife: Mat.1:20, 1Co.7:3, 4 al.; γ. ἀπολύειν, Mrk.10:2, al.; γ. ἔχειν Mrk.6:18; γ. λαβεῖν, Mrk.12:19; γ. γαμεῖν, Luk.14:20. __3. a deaconess, 1Ti.3:11 (CGT, in l.). (AS)

Usage: Occurs in 200 NT verses. KJV: wife, woman See also: 1 Corinthians 5:1; Luke 4:26; 1 Peter 3:1.

αι ho G3588 "the/this/who" Art-NPF

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'.

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.

ελπιζουσαι elpizō G1679 "to hope/expect" Verb-PAP-NPF

To hope or expect something, as seen in Romans 8:24-25 and 1 Corinthians 13:7, where it means having confidence in God's plan.

Definition: ἐλπίζω [in LXX chiefly for בָּטַח, also for חָסָה, יָחַל pi., hi., etc. ;] to look for, expect, hope (for): with accusative of thing(s), Rom.8:24-25, 1Co.13:7, Heb.11:1; with dative of thing(s) (τ. τύχῃ, Thuc., iii, 97, 2), Mat.12:21; before καθώς, 2Co.8:5; with inf., Luk.6:34 23:8, Act.26:7, Rom.15:24, 1Co.16:7, 2Co.5:11, Php.2:19, 23, 1Ti.3:14, II Jn 12, 3Jn.14; before ὅτι, with pres., Luk.24:21; with fut., Act.24:26, 2Co.1:13 13:6, Phm 22. As in LXX (WM, § xxxiii, d; and esp. in the pf., Ellic. on 1Ti.4:10; Bl., § 59, 2), with prep.; εἰς, Jhn.5:45 (see Ellis., l.with), 1Pe.3:5; before ὅτι, 2Co.1:10; ἐπί, with dative, Rom.15:12 (LXX 1Ti.4:10 6:17; ἐν, 1Co.15:19; with accusative, 1Pe.1:13 (aor. imper. see Bl., § 58, 2); τ. θεόν, 1Ti.5:5 (of. ἀπ-, προ-ελπίζω, see Cremer, 255).† (AS)

Usage: Occurs in 31 NT verses. KJV: (have, thing) hope(-d) (for), trust See also: 1 Corinthians 13:7; 3 John 1:14; 1 Peter 1:13.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

θεον theos G2316 "God" Noun-ASM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

εκοσμουν kosmeō G2885 "to arrange" Verb-IAI-3P

To arrange or decorate something means to put it in order or make it look nice. In the Bible, this word is used to describe preparing a room or trimming a wick in Matthew 25:7 and Luke 11:25.

Definition: κοσμέω, -ῶ (κόσμος), [in LXX for עָדָה, תָּקַן, etc. ;] __1. to order, arrange, prepare (in Hom. esp. of marshalling armies): Mat.25:7 (cf. Sir.50:9, al.). __2. to adorn, furnish: οἶκον, pass., Mat.12:44, Luk.11:25; μνημεῖα, Mat.23:29; τὸ ἱερόν, pass., Luk.21:5; θεμέλιοι, Rev.21:19; νύμφην, pass., Rev.21:2; ἐαυτάς, before ἐν, 1Ti.2:9. Metaphorical, with accusative of person(s), 1Pe.3:5; with accusative of thing(s), Tit.2:10.† (AS)

Usage: Occurs in 10 NT verses. KJV: adorn, garnish, trim See also: 1 Peter 3:5; Matthew 23:29; Revelation 21:2.

εαυτας heautou G1438 "themself" F-3APF

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

υποτασσομεναι hupotassō G5293 "to subject" Verb-PPP-NPF

This Greek word means to obey or put someone in charge, like in Romans 13:5 where we submit to authorities. It also appears in 1 Corinthians 15:27 and Ephesians 1:22, showing God's power over all things.

Definition: ὑπο-τάσσω [in LXX for דָבַר hi., דָּמַם, שׂוּם, שִׁית, etc. ;] __1. as a military term, to place or rank under (Polyb.). __2. to subject, put in subjection: 1Co.15:27, Php.3:21, Heb.2:5, 8; pass., Rom.8:20, 1Co.15:27-28, 1Pe.3:22, Eph.1:22. Mid., to subject oneself, obey: absol., Rom.13:5, 1Co.14:34; with dative of person(s), Luk.2:51 10:17, 20, Rom.8:7 10:3 13:1, 1Co.14:32 15:28 (ὑποταγήσεται; cf. M, Pr., 163), 1Co.16:16, Eph.5:21-22 (T, WH, txt., R, om.), Eph.5:24, Col.3:18, Tit.2:5, 9 3:1, Heb.12:9, 1Pe.2:18 3:1 3:5 5:5; imperat., Jas.4:7, 1Pe.2:13 5:5.† (AS)

Usage: Occurs in 32 NT verses. KJV: be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto See also: 1 Corinthians 14:32; Hebrews 2:5; 1 Peter 2:13.

τοις ho G3588 "the/this/who" Art-DPM

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'.

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.

ιδιοις idios G2398 "one's own/private" Adj-DPM

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

ανδρασιν anēr G435 "man" Noun-DPM

A man in the Bible refers to an adult male, often in contrast to a woman or child. It can also describe a husband, as seen in Matthew 1:16 and Romans 7:2. The term is used to address or describe individuals, such as a prophet or brother.

Definition: ἀνήρ, ἀνδρός, ὁ, [in LXX chiefly for אִישׁ, frequently אֱנוֹשׁ, also אָדָם, etc. ;] a man, Lat. vir. __1. As opposite to a woman, Act.8:12, 1Ti.2:12; as a husband, Mat.1:16, Jhn.4:16, Rom.7:2, Tit.1:6. __2. As opposite to a boy or infant, 1Co.13:11, Eph.4:13, Jas.3:2. __3. In appos. with a noun or adj., as ἀ. ἁμαρτωλός, Luk.5:8; ἀ. προφήτης, 24:19; frequently in terms of address, as ἀ. ἀδελφοί, Act.1:16; and esp. with gentilic names, as ἀ. Ἰουδαῖος, Act.22:3; ἀ. Ἐφέσιοι, 19:35. __4. In general, a man, a male person: = τις, Luk.8:41, Act.6:11. SYN.: ἄνθρωπος, which see (cf. MM, VGT, see word). (AS)

Usage: Occurs in 192 NT verses. KJV: fellow, husband, man, sir See also: 1 Corinthians 7:2; Acts 18:24; 1 Peter 3:1.

Study Notes — 1 Peter 3:5

Show Verse Quote Highlights

Context
Cross References
1 Peter 3:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 3:5
Jamieson-Fausset-Brown on 1 Peter 3:5
Matthew Poole's Commentary on 1 Peter 3:5
Trapp's Commentary on 1 Peter 3:5
Ellicott's Commentary on 1 Peter 3:5
Adam Clarke's Commentary on 1 Peter 3:5
Cambridge Bible on 1 Peter 3:5
Barnes' Notes on 1 Peter 3:5
Whedon's Commentary on 1 Peter 3:5
Sermons on 1 Peter 3:5

Context — Wives and Husbands

3Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, 4but from the inner disposition of your heart, the unfading beauty of a gentle and quiet spirit, which is precious in God’s sight.

5For this is how the holy women of the past adorned themselves. They put their hope in God and were submissive to their husbands,

6just as Sarah obeyed Abraham and called him lord. And you are her children if you do what is right and refuse to give way to fear. 7Husbands, in the same way, treat your wives with consideration as a delicate vessel, and with honor as fellow heirs of the gracious gift of life, so that your prayers will not be hindered.

Cross References

	Reference	Text (BSB)
1	Titus 2:3–4	Older women, likewise, are to be reverent in their behavior, not slanderers or addicted to much wine, but teachers of good. In this way they can train the young women to love their husbands and children,
2	1 Timothy 5:5	The widow who is truly in need and left all alone puts her hope in God and continues night and day in her petitions and prayers.
3	Luke 2:37	and then was a widow to the age of eighty-four. She never left the temple, but worshiped night and day, fasting and praying.
4	Proverbs 31:30	Charm is deceptive and beauty is fleeting, but a woman who fears the LORD is to be praised.
5	Acts 9:36	In Joppa there was a disciple named Tabitha (which is translated as Dorcas), who was always occupied with works of kindness and charity.
6	1 Timothy 5:10	and well known for good deeds such as bringing up children, entertaining strangers, washing the feet of the saints, imparting relief to the afflicted, and devoting herself to every good work.
7	Luke 8:2–3	as well as some women who had been healed of evil spirits and infirmities: Mary called Magdalene, from whom seven demons had gone out, Joanna the wife of Herod’s household manager Chuza, Susanna, and many others. These women were ministering to them out of their own means.
8	1 Timothy 2:15	Women, however, will be saved through childbearing, if they continue in faith, love, and holiness, with self-control.
9	Jeremiah 49:11	Abandon your orphans; I will preserve their lives. Let your widows trust in Me.”
10	1 Peter 3:2–4	when they see your pure and reverent demeanor. Your beauty should not come from outward adornment, such as braided hair or gold jewelry or fine clothes, but from the inner disposition of your heart, the unfading beauty of a gentle and quiet spirit, which is precious in God’s sight.

1 Peter 3:5 Summary

This verse is talking about how women can show their beauty and faith in God. It's not about how we look on the outside, but about having a gentle and quiet spirit, and trusting in God (as seen in 1 Peter 3:4). We can do this by putting our hope in God and being respectful to our husbands, just like the women of the Bible, such as Sarah, who obeyed her husband Abraham and called him lord (1 Peter 3:6). By doing this, we can show that our beauty comes from within, and that we are trusting in God's plan for our lives, just as it says in Proverbs 31:30 that a woman who fears the Lord is to be praised.

Frequently Asked Questions

What does it mean to put our hope in God as mentioned in 1 Peter 3:5?

Putting our hope in God means trusting in Him and His sovereignty, as seen in Psalm 42:11, and having faith that He will guide and provide for us in all circumstances.

Is being submissive to our husbands a sign of weakness?

No, being submissive to our husbands is a sign of strength and obedience to God, as seen in Ephesians 5:22, and is a way of showing respect and love for them as our spiritual leaders.

Who are the holy women of the past mentioned in 1 Peter 3:5?

The holy women of the past refer to women like Sarah, who is mentioned in 1 Peter 3:6, and other women of faith in the Bible who trusted in God and lived according to His will, such as those mentioned in Hebrews 11:1-40.

How can we as women today adorn ourselves like the holy women of the past?

We can adorn ourselves like the holy women of the past by focusing on our inner beauty, having a gentle and quiet spirit, as mentioned in 1 Peter 3:4, and putting our hope in God, rather than external adornments like clothes and jewelry.

Reflection Questions

What are some ways I can put my hope in God in my daily life, and how can I trust in His sovereignty?
How can I demonstrate submission to my husband in a way that is respectful and loving, and what are some ways I can show him that I value his leadership?
What are some things that I can do to cultivate a gentle and quiet spirit, and how can I prioritize my inner beauty over external appearances?
How can I learn from the examples of the holy women of the past, such as Sarah, and apply their faith and trust in God to my own life?

Gill's Exposition on 1 Peter 3:5

For after this manner in the old time,.... In ages past, the years of many generations, since the time that God created man upon earth; in the times before the flood, and after it; in the times of

Jamieson-Fausset-Brown on 1 Peter 3:5

For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: After this manner - with the ornament of a meek and quiet spirit (cf.

Matthew Poole's Commentary on 1 Peter 3:5

Holy women; and therefore worthy of imitation. Who trusted in God; whose only hope was in God, and therefore their care to please him. Adorned themselves; viz. with a meek and quiet spirit, counting that the best ornament.

Trapp's Commentary on 1 Peter 3:5

5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: Ver. 5. Who trusted in God] And therefore would not by unlawful means seek to get or keep their husband’ s love and favour; but trusted God for that. So Hezekiah trusted in God, and pulled down the brazen serpent, 2 Kings 18:4-5, opposing his presence to all peril.

Ellicott's Commentary on 1 Peter 3:5

(5) For after this manner.—Here we have not only the ground of the foregoing precepts, but also of the assurance that God sets a value on such embellishments. It had been accepted by Him in the holy women of old who hoped in Him, and would be accepted again. “The Apostle enforces his doctrine by example,” says Leighton: “the most compendious way of teaching.” By “holy women” he means, not only holy in character, but “sainted”—consecrated by their memories being recorded for our reverence in Holy Writ. Who trusted in God.—It is a great pity that “trusted” should have been substituted for the original “hoped.” The position of Sara and the holy women of the Old Testament was one of expectancy, of looking forward to the fulfilment of a promise; and the description of them as such is intended to make the readers of the letter feel the difference of their position. To them the promise to Sara was accomplished. The expression contains a reference to the mention of God in the last verse. Adorned themselves, being in subjection.—The imperfect tense of the verb means “used to adorn themselves.” They took daily pains thus to adorn themselves, and spent, perhaps, as long in the process as the other ladies over their toilette. The participle which is added explains more fully the “after this manner.” Their subjection was their ornament.

Adam Clarke's Commentary on 1 Peter 3:5

Verse 5. For after this manner] Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of DRESS. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other colour, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell In battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on 1 Corinthians 11:14-16; and 1 Timothy 2:9. Who trusted in God] The women who trust NOT in God are fond of dress and frippery; those who trust in God follow nature and common sense. Being in subjection unto their own husbands] It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge.

Cambridge Bible on 1 Peter 3:5

5. For after this manner in the old time] It is obvious from the special instance given in the next verse that the Apostle has in his mind exclusively the saintly wives and mothers of the Old Testament. The names of Penelope, Andromache, Alcestis, which are familiar to us as patterns of wifely excellence, were not likely to have come within the horizon of his knowledge.who trusted in God] More accurately, who hoped in God. It may be noted that the same inadequate rendering is found in the Authorized Version of Rom 15:12, and Philem. 1 Peter 3:22. The idea of “trust” is, of course, not far removed from that of “hope,” but the variation of rendering was a needless one, and ought therefore to have been avoided.being in subjection unto their own husbands] The repetition of the same verb as that used in 1 Peter 3:1 and ch. 1 Peter 2:13, should, be noticed as reproducing what might almost be called the key-note of the Epistle. It occurs again in ch. 1 Peter 3:22, 1 Peter 5:5.

Barnes' Notes on 1 Peter 3:5

For after this manner, in the old time - The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of

Whedon's Commentary on 1 Peter 3:5

5, 6. The holy women—Particularly the wives of the patriarchs. Trusted in God—Better, hoped in God: believing and serving him, and looking for the fulfilment of his promises.

Sermons on 1 Peter 3:5

	Sermon	Description
	Staying Married Is Not About Staying in Love, Part 2 by John Piper	This sermon delves into the significance of marriage as a reflection of God's covenant love, emphasizing the need for covenant-keeping and the role of the Holy Spirit in understand
	(Biblical Family) Biblical Womanhood - Part 1 by Voddie Baucham	In this sermon, the preacher discusses the concept of "wife swap" and how it relates to the role of wives in marriage. He argues that wives are meant to be a help meet for their hu
	Conversation Worthy of Christ by David Wilkerson	In this sermon, the preacher emphasizes the importance of having pure hearts and minds, which can only be achieved through the work of the Holy Spirit. He urges believers to let th
	(Biblical Family) Biblical Womanhood - Part 2 by Voddie Baucham	In this sermon, the speaker discusses the concept of love and how it should be understood biblically. He argues that love is not just a random force or an overwhelming and uncontro
	(Titus - Part 14): Temptations of Older Women by A.W. Tozer	In this sermon, the speaker addresses the temptation that older women face in gossiping and spreading rumors. He emphasizes the importance of resisting this temptation and instead
	Question and Answer - Part 2 (W/ Paul Washer) by Voddie Baucham	In this sermon, the speaker discusses the portrayal of fathers in media and the unwritten rule that fathers are often depicted as idiots. He also mentions that Buddhists are often
	Being Perfected in Love by Alan Martin	In this sermon, the speaker discusses the concept of perfecting love. He emphasizes that God demonstrates his love for us by loving us even when we were sinners. The speaker uses t