1 Peter 3:7

1 Peter 3:7 in Multiple Translations

Berean Standard Bible BSB

Husbands, 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.

King James Version KJV

Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

American Standard Version ASV

Ye husbands, in like manner, dwell with your wives according to knowledge, giving honor unto the woman, as unto the weaker vessel, as being also joint-heirs of the grace of life; to the end that your prayers be not hindered.

Bible in Basic English BBE

And you husbands, give thought to your way of life with your wives, giving honour to the woman who is the feebler vessel, but who has an equal part in the heritage of the grace of life; so that you may not be kept from prayer.

Free Bible Version FBV

Husbands, in just the same way, be considerate to your wives as you live together with them. Though she may not be as strong as you are, you should honor her since she will inherit equally with you God's gift of life. Make sure to do this so nothing will get in the way of your prayers.

Geneva Bible 1599 GNV

Likewise ye husbands, dwel with them as men of knowledge, giuing honour vnto the woman, as vnto the weaker vessell, euen as they which are heires together of the grace of life, that your prayers be not interrupted.

Young's Literal Translation YLT

The husbands, in like manner, dwelling with [them], according to knowledge, as to a weaker vessel — to the wife — imparting honour, as also being heirs together of the grace of life, that your prayers be not hindered.

World English Bible WEB

You husbands, in the same way, live with your wives according to knowledge, giving honor to the woman as to the weaker vessel, as also being joint heirs of the grace of life, that your prayers may not be hindered.

Noah Webster Bible WBS

Likewise, ye husbands, dwell with them according to knowledge, giving honor to the wife, as to the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.

Douay-Rheims 1899 DRV

Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel, and as to the co-heirs of the grace of life: that your prayers be not hindered.

Translation for Translators T4T

You men who are believers, just like your wives should respect you, you should conduct your lives in an appropriate way with them. Treat them respectfully, realizing that they are usually weaker than you are, and realizing that ◄they share with you/both of you have► the gift that God has kindly given to you, which is eternal life. Do this so that nothing will hinder you from praying (OR, hinder God ◄from answering/from doing what you ask for► when you pray).

Plain English Version PEV

And you men that are married, you have to do your part too. You have to respect your wives and take good care of them. Their bodies aren’t strong like yours. But all of you are God’s people, so God gave them life, just the same as he gave you life. So remember that, and be good to them and respect them. Then God will hear your prayers.

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Berean Amplified Bible — 1 Peter 3:7

BAB

Word Study

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1 Peter 3:7 Interlinear (Deep Study)

BIB

GRK οι ανδρες ομοιως συνοικουντες κατα γνωσιν ως ασθενεστερω σκευει τω γυναικειω απονεμοντες τιμην ως και συγκληρονομοι χαριτος ζωης εις το μη εγκοπτεσθαι τας προσευχας υμων

οι ho G3588 the/this/who Art-NPM

ανδρες anēr G435 man Noun-NPM

ομοιως homoiōs G3668 similarly Adv

συνοικουντες sunoikeō G4924 to live with Verb-PAP-NPM

κατα kata G2596 according to Prep

γνωσιν gnōsis G1108 knowledge Noun-ASF

ως hōs G5613 as/when Adv

ασθενεστερω asthenēs G772 weak Adj-DSN-C

σκευει skeuos G4632 vessel Noun-DSN

τω ho G3588 the/this/who Art-DSN

γυναικειω gunaikeios G1134 feminine Adj-DSN

απονεμοντες aponemō G632 to render as due Verb-PAP-NPM

τιμην timē G5092 honor Noun-ASF

ως hōs G5613 as/when Adv

και kai G2532 and Conj

συγκληρονομοι sugklēronomos G4789 co-heir Adj-NPM

χαριτος charis G5485 grace Noun-GSF

ζωης zōē G2222 life Noun-GSF

εις eis G1519 toward Prep

το ho G3588 the/this/who Art-ASN

μη mē G3361 not Particle-N

εγκοπτεσθαι egkoptō G1465 to impede Verb-PPN

τας ho G3588 the/this/who Art-APF

προσευχας proseuchē G4335 prayer Noun-APF

υμων su G4771 you Pron-2GP

Greek Word Study

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Greek Word Reference — 1 Peter 3:7

οι ho G3588 "the/this/who" Art-NPM

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.

ανδρες anēr G435 "man" Noun-NPM

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.

ομοιως homoiōs G3668 "similarly" Adv

This word means similarly or in a like manner. It is used in Matthew 22:26 and Luke 10:37 to describe doing something in a similar way. It can also be used to describe a similarity in action or behavior.

Definition: ὁμοίως (ὅμοιος), adv., likewise, in like manner, equally: Mat.22:26, Mrk.4:16, Luk.10:37, al.; with dative, Mat.22:39, Luk.6:31; ὁ. καί, Mat.22:26, Mrk.15:31, al.; ὁ. καθώς, Luk.17:28; καθὼς . . . ὁ., Luk.6:31; ὁ. μέντοι καί, Ju 8 (AS)

Usage: Occurs in 32 NT verses. KJV: likewise, so See also: 1 Corinthians 7:3; Luke 10:32; 1 Peter 3:1.

συνοικουντες sunoikeō G4924 "to live with" Verb-PAP-NPM

To live with someone as a family, like a husband and wife, as seen in 1 Peter 3:7. It means residing together in a close relationship.

Definition: συν-οικέω, -ῶ [in LXX for בַּעַל etc. ;] to dwell together: of man and wife (Hdt., al.), with dative of person(s), 1Pe.3:7,† (AS)

Usage: Occurs in 1 NT verses. KJV: dwell together See also: 1 Peter 3:7.

κατα kata G2596 "according to" Prep

According to means following or matching something. In the Bible, it's used to talk about things happening in line with God's plan or will, like in Matthew 8:32 and Mark 5:13.

Definition: κατά (bef. a vowel κατ᾽, καθ᾽; on the frequently neglect of elision, see Tdf., Pr., 95; WH, App., 146a), prep. with genitive, accusative, down, downwards. __I. C. genitive (WM, §47, k; Bl., §42, 2). __1. C. genitive of thing(s), in local sense; __(a) down, down from: Mat.8:32, Mrk.5:13, Luk.8:33, 1Co.11:4; __(b) throughout (late usage; Bl, l.with): κ. ὅλης κ.τ.λ., Luk.4:14 23:5, Act.9:31 10:37; __(with) in a peculiar adjectival phrase: ἡ κ. βάθους, deep or extreme poverty, 2Co.8:2. __ __2. C. genitive of person(s), usually in hostile sense; __(a) against (in cl. only after verbs of speaking, witnessing, etc.): opposite to ὑπέρ, Mrk.9:40; μετά, Mat.12:30; after ἐπιθυμεῖν, Gal.5:17; λαλεῖν, Act.6:13; διδάσκειν, Act.21:28; ψεύδεσθαι, Jas.3:14; after verbs of accusing, etc., Mat.5:23, Luk.23:14, Rom.8:33, al.; verbs of fighting, prevailing, etc., Mat.10:35, Act.14:2, 1Co.4:6, al.; __(b) of swearing, by: όμνυμι κ. (BL, §34, 1), He 6:13,16, cf. Mat.26:63. __II. C. accusative (WM, §49d; BL, §42, 2). __1. Of motion or direction; __(a) through, throughout: Luk.8:39 9:6 10:4, Act.8:1, 36 al.; __(b) to, towards, over against: Luk.10:32 (Field, Notes, 62), Act.2:1o 16:7, Gal.2:11, Php.3:14, al.; __ __(with) in adverbial phrases, at, in, by, of: κατ᾽ οἶκον, at home, Act.2:46; κατ᾽ ἰδίαν (see: ἴδιος); καθ᾽ ἑαυτόν, Act.28:16, Rom.14:22, Jas.2:17; with pron. of person(s), Act.17:28 18:15, Rom.1:15, Eph.1:15, al. __2. Of time, at, during, about: Act.8:26 12:1 19:23, Rom.9:9 Heb.1:10, al. __3. Distributive; __(a) of place: κ. τόποὐς, Mat.24:7, al.; κ. πόλιν, Luk.8:1, 4 al.; κ. ἐκκλησίαν, Act.14:23. __(b) of time: κ. ἔτος, Luk.2:41; ἑορτήν, Mat.27:15, al.; __(with) of numbers, etc.: καθ᾽ ἕνα πάντες, 1Co.14:31 (on καθ᾽ εἷς, see: εἷς); κ. ἑκατόν, Mrk.6:40; κ. μέρος, Heb.9:5; κ. ὄνομα, Jhn.10:3. __4. Of fitness, reference, conformity, etc.; __(a) in relation to, concerning: Rom.1:3, 4 7:22 9:3, 5, 1Co.12:6 10:18, Php.1:12; κ. πάντα, Act.17:22, Col.3:20, 22 Heb.2:17 4:15; __(b) according to, after, like: Mrk.7:5, Luk.2:27, 29 Jhn.7:24 Rom.8:4 14:15, Eph.2:2, Col.2:8, Jas.2:8, al. __III. In composition, κ. denotes, __1. down, down from (καταβαίνω), etc.), hence, metaphorically; __(a) victory or rule over (καταδουλόω, -κυριεύω, etc.); __(b) "perfective" action (M, Pr., 111ff.). __2. under (κατακαλύπτω), etc.). __3. in succession (καθεξῆς). __4. after, behind (καταλείπω). __5. Hostility, against (καταλαλέω). (AS)

Usage: Occurs in 435 NT verses. KJV: about, according as (to), after, against, (when they were) X alone, among, and, X apart, (even, like) as (concerning, pertaining to touching), X aside, at, before, beyond, by, to the charge of, (charita-)bly, concerning, + covered, (dai-)ly, down, every, (+ far more) exceeding, X more excellent, for, from … to, godly, in(-asmuch, divers, every, -to, respect of), … by, after the manner of, + by any means, beyond (out of) measure, X mightily, more, X natural, of (up-)on (X part), out (of every), over against, (+ your) X own, + particularly, so, through(-oughout, -oughout every), thus, (un-)to(-gether, -ward), X uttermost, where(-by), with See also: 1 Corinthians 1:26; Acts 10:37; 1 Peter 1:2.

γνωσιν gnōsis G1108 "knowledge" Noun-ASF

Knowledge or understanding is what this word represents, especially of spiritual truth, as in 1 Corinthians 1:5. It's about having insight or awareness, like in Luke 11:52.

Definition: γνῶσις, -εως, ἡ (γιγνώσκω), [in LXX chiefly for דַּעַת ;] __1. a seeking to know, inquiry, investigation. __2. knowledge, in NT, specially of the kn. of spiritual truth: absol., Luk.11:52, Rom.2:20 15:14, 1Co.1:5 (Lft., Notes, 147) 8:1, 7, 10, 11, 13:2, 8 14:6, 2Co.6:6 8:7 11:6, Eph.3:19, Col.2:3, 1Pe.3:7, 2Pe.1:5, 6; with genitive obj., σωτηρίας, Luk.1:77; τ. δόξης τ. θεοῦ, 2Co.4:6; τ. θεοῦ, 2Co.2:14 10:5; Χριστοῦ Ἰησοῦ, Php.3:8 (see Deiss., LAE, 383.8), 2Pe.3:18; with genitive subjc., θεοῦ, Rom.11:33; λόγος γνώσεως, 1Co.12:8; ψευδωνύμου γνώσεως, 1Ti.6:20.† SYN.: σοφία, φρόνησις (cf. ἐπί-γνωσις and see Lft. on Col.2:3; Cremer, 156). (AS)

Usage: Occurs in 28 NT verses. KJV: knowledge, science See also: 1 Corinthians 1:5; 2 Corinthians 8:7; 1 Peter 3:7.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

ασθενεστερω asthenēs G772 "weak" Adj-DSN-C

This word describes someone or something that is weak or feeble, lacking physical or moral strength, as mentioned in 1 Corinthians 1:27 and 2 Corinthians 10:10.

Definition: ἀσθενής -ές (ἀ- neg., σθένος, strength), [in LXX for עָנִי, etc. ;] without strength, weak, feeble: 1Co.1:27 4:10 12:22, 2Co.10:10, Gal.4:9, 1Th.5:14, Heb.7:18, 1Pe.3:7. Rhetorically, τό ἀ. τ. θεοῦ, God's action of apparent weakness: 1Co.1:25; of bodily debility, sick, sickly: Mat.25:39 (Rec.) Mat.25:43-44, Luk.9:2 (Rec.) Luk.10:9, Act.4:9 5:15-16 In moral and spiritual sense (MM, see word; Cremer, 526), Mat.26:41, Mrk.14:38, Rom.5:6, 1Co.8:7 8:9-10 9:22 11:30.† (AS)

Usage: Occurs in 23 NT verses. KJV: more feeble, impotent, sick, without strength, weak(-er, -ness, thing) See also: 1 Corinthians 1:25; Acts 4:9; 1 Peter 3:7.

σκευει skeuos G4632 "vessel" Noun-DSN

A vessel or implement, this word can refer to a container, a wife, or even a ship's sail. It appears in Mark 11:16 and Revelation 18:12, highlighting its various uses.

Definition: σκεῦος, -ους, τό [in LXX chiefly for כְּלִי ;] a vessel, implement (for exx. in various senses, see MM, xxii): Mrk.11:16, Luk.8:16, Jhn.19:29, Act.10:11, 16 11:5, Rom.9:21, Rev.18:12; pl., 2Ti.2:20, Rev.2:27; τὰ σ. τῆς λειτουργίας, Heb.9:21; pl., τὰ σ., utensils, goods, Mat.12:29, Mrk.3:27, Luk.17:31; id. of the tackle or gear of a ship (Xen., Polyb., al.); so in sing., τὸ σ., Act.27:17. Metaphorical, of persons: σ. ἐκλογῆς, Act.9:15; ὀργῆς, Rom.9:22; ἐλέους, Rom.9:23; σ. εἰς τιμήν (cf. Rom.9:21), 2Ti.2:21; of woman, ἀσθενέστερον σ., 1Pe.3:7; so perh. τ. ἑαυτοῦ σ., 1Th.4:4 (but see infr.); of the body, 2Co.4:7; so perh. 1Th.4:4 (but see supr., and see: κτάομαι).† κτάομαι, -ῶμαι [in LXX chiefly for קָנָה ;] in pres., impf., fut. and aor., to procure for oneself, get, gain, acquire (the pf. and plpf., to have acquired, hence to possess, do not occur in NT): with accusative of thing(s), Mat.10:9, Luk.18:12, Act.8:20; with genitive pret., Act.22:28; ἐκ with genitive pret., Act.1:18; τ,ψυχὰς ὑμῶν (MM, xvi), Luk.21:19; τ. ἑαυτοῦ σκεῦος κτᾶσθαι, 1Th.4:4 (where if σ. = body, κ. must = pf., κέκτημαι; see MM, xvi; M, Th., in l; Field, Notes, 72 f. But σ. is most frequently taken as = wife; see Thayer, see word; Lft., Notes, 53 ff.; ICC, in l).† (AS)

Usage: Occurs in 22 NT verses. KJV: goods, sail, stuff, vessel See also: 1 Peter 3:7; John 19:29; Hebrews 9:21.

τω ho G3588 "the/this/who" Art-DSN

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.

γυναικειω gunaikeios G1134 "feminine" Adj-DSN

Feminine, referring to something related to women or wives, as in 1 Peter 3:7. This term is used to describe the female sex or characteristics associated with women.

Definition: γυναικεῖος, -α, -ον (γυνή), [in LXX chiefly for אִשָּׁה ;] female: 1Pe.3:7.† (AS)

Usage: Occurs in 1 NT verses. KJV: wife See also: 1 Peter 3:7.

απονεμοντες aponemō G632 "to render as due" Verb-PAP-NPM

To give or assign something to someone, as seen in 1 Peter 3:7 where husbands are instructed to give honor to their wives. This word means to bestow or distribute something.

Definition: ἀπο-νέμω (νέμω, to distribute), [in LXX: Deu.4:19 (חָלַק), 3Ma.1:7 3Mac 3:16 * ;] to assign, apportion: 1Pe.3:7. (In π. of a Prefect who renders to all their dues; see MM, see word)† (AS)

Usage: Occurs in 1 NT verses. KJV: give See also: 1 Peter 3:7.

τιμην timē G5092 "honor" Noun-ASF

Honor refers to the value or esteem given to someone or something. In the Bible, it can mean a price paid or the dignity and respect given to a person, as seen in Romans 12:10 and 1 Timothy 5:17.

Definition: τιμή, -ῆς, ἡ [in LXX for עֵרֶךְ, יְקָר, etc. ;] a valuing, hence, objectively; __1. a price paid or received: with genitive of person(s), Mat.27:9; with genitive of thing(s), Act.5:2-3; pl., Act.4:34 19:19; τ. αἵματος, Mat.27:6; ἠγοράσθητε τιμῆς, 1Co.6:20 7:23; ὠνεῖσθαι τιμῆς ἀργυρίου, Act.7:16. __2. esteem, honour: Rom.12:10 13:7, 1Co.12:23, 1Ti.5:17 6:1, Heb.5:4, 1Pe.2:7 (R, txt., preciousness, cf. Hort, in l), 1Pe.3:7; τ. διδόναι, 1Co.12:24; ἔχειν, Jhn.4:44, Heb.3:3; τ. καὶ δόξα (δ. κ. τ.), Rom.2:7, 10, 1Ti.1:17, Heb.2:7" (LXX), Heb.2:9, 1Pe.1:7, 2Pe.1:17, Rev.4:9, 11 5:12-13 7:12 21:26; τ. καὶ κράτος, 1Ti.6:16; εἰς τ., Rom.9:21, 2Ti.2:20-21; ἐν τ., Col.2:23; 1Th.4:4; by meton., of marks of honour, Act.28:10.† (AS)

Usage: Occurs in 41 NT verses. KJV: honour, precious, price, some See also: 1 Corinthians 6:20; Acts 28:10; 1 Peter 1:7.

ως hōs G5613 "as/when" Adv

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.

συγκληρονομοι sugklēronomos G4789 "co-heir" Adj-NPM

This word means to be a co-heir, or someone who shares an inheritance with others. In Romans 8:17, it describes how believers are co-heirs with Christ, sharing in his inheritance.

Definition: συν-κληρο-νόμος (Rec. συγκ-), -ου, ὁ a co-inheritor, fellow-heir: Rom.8:17, Eph.3:6; with genitive of thing(s), Heb.11:9, 1Pe.3:7 (for exx., see Deiss., LAE, 88 f.).† (AS)

Usage: Occurs in 4 NT verses. KJV: fellow (joint)-heir, heir together, heir with See also: 1 Peter 3:7; Hebrews 11:9; Romans 8:17.

χαριτος charis G5485 "grace" Noun-GSF

Grace or graciousness, as in Colossians 4:6 and Luke 4:22. This word describes the divine influence on the heart and its reflection in life, including gratitude and favor.

Definition: χάρις, -ιτος, ἡ Abbott-Smith does not include the article here., accusative, χάριν (χάριτα in Act.24:27, Ju 4; see WH, App., 157), [in LXX chiefly for חֵן ;] __1. objectively, that which causes favourable regard, gracefulness, grace, loveliness of form, graciousness of speech (cl.; Ecc.10:12, Sir.21:16, al.): Col.4:6; λόγοι τ. χάριτος (genitive qual.), Luk.4:22. __2. Subjectively, __(a) on the part of the giver, grace, graciousness, kindness, goodwill, favour: Luk.2:52, Act.7:10, al.; esp. in NT of the divine favour, grace, with emphasis on its freeness and universality: Luk.1:30, Act.14:26, Rom.1:7, 1Co.1:3, al.; opposite to ὀφείλημα, Rom.4:4, 16; to ἔργα, Rom.11:6; __(b) on the part of the receiver, a sense of favour received, thanks, gratitude: Rom.6:17 7:25, al.; χ. ἔχειν, to be thankful, Luk.17:9, 1Ti.1:12, al. __3. Objectively, of the effect of grace, __(a) a state of grace: Rom.5:2, 2Ti.2:1, 1Pe.5:12, 2Pe.3:18; __(b) a proof or gift of grace (cl., a favour): Jhn.1:16, Act.6:8, Rom.1:5, 1Co.3:10, 2Co.9:8, Gal.2:9, Eph.3:2, 1Pe.5:5, 10 al. (For fuller treatment of the NT usage, see AR, Eph., 221ff.; DB, ii, 254ff.; DCG, i, 686ff.; Cremer, see word). (AS)

Usage: Occurs in 147 NT verses. KJV: acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy) See also: 1 Corinthians 1:3; Colossians 4:6; 1 Peter 1:2.

ζωης zōē G2222 "life" Noun-GSF

In the Bible, this word for life refers to both physical and spiritual existence, as seen in Luke 16:25 and Romans 5:10. It describes the life we have now and the life we'll have after rising from the dead. It's used to talk about the importance of living a good life.

Definition: ζωή, -ῆς, ἡ (ζάω), [in LXX chiefly for חַיִּים ;] life (in Hom., Hdt., = βίος, which see; later, existence, vita quâ vivimus, as distinct from βίος, vita quam vivimus; opposite to θάνατος); __1. of natural life: Luk.16:25, Act.8:33, 1Co.15:19, 1Ti.4:8, Heb.7:3, Jas.4:14; πνεῦμα ζωῆς, Rev.11:11; ψυχὴ ζωῆς ( Gen.1:30), Rev.16:3; of the life of one risen from the dead, Rom.5:10, Heb.7:16. __2. Of the life of the kingdom of God, the present life of grace and the life of glory which is to follow (Dalman, Words, 156ff.; Westc, Epp. Jo., 214ff.; Cremer, 272ff.): Jhn.6:51, 53 Rom.7:10 8:6, 10 Php.2:16, Col.3:4, 2Pe.1:3; αἰώνος (reff. supr.; DCG, i, 538a, ii, 30f.), Jhn.4:36 12:50 17:3, 1Jn.1:2, al.; τ. φῶς τῆς ζ., Jhn.8:12; ὁ Λόγος τ. ζ., 1Jn.1:1; ὁ ἄρτος τ. ζ., Jo 6:35, 48; δικαίωσις ζωῆς, Rom.5:18; μετάνοια εἰς ζ., Act.11:18; ἐν αὐτῷ ζ. ἦν, Jhn.1:4; ζ. ἡ ἐν. Χ. Ἰ., 2Ti.1:1; τὰ πρὸς ζωήν, 2Pe.1:3, al.; στέφανος τῆς ζ., Jas.1:12, Rev.2:10; χάρις ζωῆς (genitive expl.), 1Pe.3:7; ζ. καὶ εἰρήνη, Rom.8:6; ζ. καὶ ἀφθαρσία, 2Ti.1:10; ἀνάστασις ζωῆς, Jhn.5:29; βίβλος ζωῆς, Php.4:3, Rev.3:5; ξύλον ζωῆς, Rev.2:7; ὕδωρ ζωῆς, Rev.22:17; meton., of that which has life: τ. πνεῦμα, Rom.8:10; ῥήματα, Jhn.6:63; of one who gives life, Jhn.11:25 14:6, 1Jn.1:2; ἡ ἐντολή, Jhn.12:50. SYN.: see: βίος. (AS)

Usage: Occurs in 127 NT verses. KJV: life(-time) See also: 1 Corinthians 3:22; John 6:68; 1 Peter 3:7.

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.

το ho G3588 "the/this/who" Art-ASN

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.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

εγκοπτεσθαι egkoptō G1465 "to impede" Verb-PPN

To impede means to hinder or slow someone down, like blocking a path, as in Acts 24:4 and 1 Thessalonians 2:18.

Definition: ἐγκόπτω, see: ἐνκ-. ἐν-κόπτω (Rec. ἐγκ-, see: ἐν; and in I Pe, l.with, ἐκκ-); 1. to cut into (as in breaking up a road), hence, 2. to hinder: with accusative Act.24:4, 1Th.2:18, . inf., Gal.5:7; before τοῦ, with inf., Rom.15:22; εἰς τό, with inf, 1Pe.3:7.† (AS)

Usage: Occurs in 5 NT verses. KJV: hinder, be tedious unto See also: 1 Peter 3:7; Acts 24:4; Romans 15:22.

τας ho G3588 "the/this/who" Art-APF

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.

προσευχας proseuchē G4335 "prayer" Noun-APF

Prayer to God, like in Matthew 21:22 and Acts 3:1, or a place for prayer, as in Matthew 21:13

Definition: προσ-ευχή, -ῆς, ἡ (προσεύχομαι), [in LXX chiefly for תְּפִלָּה ;] __1. prayer to God: Mat.17:21 (WH, R, txt., om.) Mat.21:22, Mrk.9:29, Luk.22:45, Act.3:1 6:4 10:31, Rom.12:12, 1Co.7:5, Col.4:2; pl., Act.2:42 10:4, Rom.1:10, Eph.1:16 Col.4:12, 1Th.1:2, Phm 4 22, 1Pe.3:7 4:7, Rev.5:8 8:3-4; οἶκος προσευχῆς, Mat.21:13, Mrk.11:17, Luk.19:46" (LXX) ; π. καὶ δέησις, Eph.6:18, Php.4:6; pl., 1Ti.2:1 5:5; ἡ π. τοῦ θεοῦ, prayer to God (ef. Wis.16:28), Luk.6:12; πρὸς τ. θεόν, before ὑπέρ, Act.12:5; pl., Rom.15:30; Hebraistically (B1., § 38, 3), προσευχῇ προσεύχεσθαι, Jas.5:17 (EV, prayed fervently). __2. a place of prayer: of a synagogue (3Ma.7:20, seel.; see Charles, APOT, i, 173; for other exx., see Kennedy, Sources, 114); of a place in the open (FlJ, Ant., xiv, 10, 23), Act.16:13, 16.† SYN.: see: δέησις (AS)

Usage: Occurs in 37 NT verses. KJV: X pray earnestly, prayer See also: 1 Corinthians 7:5; Ephesians 6:18; 1 Peter 3:7.

υμων su G4771 "you" Pron-2GP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

Study Notes — 1 Peter 3:7

Show Verse Quote Highlights

Context
Cross References
1 Peter 3:7 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 3:7
Jamieson-Fausset-Brown on 1 Peter 3:7
Matthew Poole's Commentary on 1 Peter 3:7
Trapp's Commentary on 1 Peter 3:7
Ellicott's Commentary on 1 Peter 3:7
Adam Clarke's Commentary on 1 Peter 3:7
Cambridge Bible on 1 Peter 3:7
Barnes' Notes on 1 Peter 3:7
Whedon's Commentary on 1 Peter 3:7
Sermons on 1 Peter 3:7

Context — Wives and Husbands

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.

8Finally, all of you, be like-minded and sympathetic, love as brothers, be tenderhearted and humble. 9Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.

Cross References

	Reference	Text (BSB)
1	Colossians 3:19	Husbands, love your wives and do not be harsh with them.
2	Genesis 2:23–24	And the man said: “This is now bone of my bones and flesh of my flesh; she shall be called ‘woman,’ for out of man she was taken.” For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.
3	Matthew 19:3–9	Then some Pharisees came and tested Him by asking, “Is it lawful for a man to divorce his wife for any reason?” Jesus answered, “Have you not read that from the beginning the Creator ‘made them male and female,’ and said, ‘For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh’ ? So they are no longer two, but one flesh. Therefore what God has joined together, let man not separate.” “Why then,” they asked, “did Moses order a man to give his wife a certificate of divorce and send her away? ” Jesus replied, “Moses permitted you to divorce your wives because of your hardness of heart; but it was not this way from the beginning. Now I tell you that whoever divorces his wife, except for sexual immorality, and marries another woman, commits adultery. ”
4	Ephesians 5:25–28	Husbands, love your wives, just as Christ loved the church and gave Himself up for her to sanctify her, cleansing her by the washing with water through the word, and to present her to Himself as a glorious church, without stain or wrinkle or any such blemish, but holy and blameless. In the same way, husbands ought to love their wives as their own bodies. He who loves his wife loves himself.
5	Ephesians 5:33	Nevertheless, each one of you also must love his wife as he loves himself, and the wife must respect her husband.
6	Malachi 2:14–16	Yet you ask, “Why?” It is because the LORD has been a witness between you and the wife of your youth, against whom you have broken faith, though she is your companion and your wife by covenant. Has not the LORD made them one, having a portion of the Spirit? And why one? Because He seeks godly offspring. So guard yourselves in your spirit and do not break faith with the wife of your youth. “For I hate divorce,” says the LORD, the God of Israel. “He who divorces his wife covers his garment with violence,” says the LORD of Hosts. So guard yourselves in your spirit and do not break faith.
7	1 Corinthians 7:3	The husband should fulfill his marital duty to his wife, and likewise the wife to her husband.
8	Matthew 18:19	Again, I tell you truly that if two of you on the earth agree about anything you ask for, it will be done for you by My Father in heaven.
9	1 Thessalonians 4:4	each of you must know how to control his own body in holiness and honor,
10	Proverbs 5:15–19	Drink water from your own cistern, and running water from your own well. Why should your springs flow in the streets, your streams of water in the public squares? Let them be yours alone, never to be shared with strangers. May your fountain be blessed, and may you rejoice in the wife of your youth: A loving doe, a graceful fawn— may her breasts satisfy you always; may you be captivated by her love forever.

1 Peter 3:7 Summary

This verse reminds husbands to treat their wives with kindness, care, and respect, just as they would handle a delicate and precious item. By doing so, husbands can build a strong and healthy marriage, and their prayers will not be hindered. This means being considerate of their wife's feelings and needs, and honoring them as equal partners in life, as instructed in Ephesians 5:25-33. By following this guidance, husbands can demonstrate their love and respect for their wives, and for God, and cultivate a deeper and more meaningful relationship with both.

Frequently Asked Questions

What does it mean to treat my wife as a delicate vessel?

This means to handle your wife with care and gentleness, recognizing her value and importance in your life, just as you would handle a precious and fragile item, as instructed in Ephesians 5:25-33 and Colossians 3:19.

Why should husbands treat their wives with honor as fellow heirs?

Husbands should treat their wives with honor because they are equal partners in the gracious gift of life, and together they will inherit eternal life, as stated in Galatians 3:28 and Romans 8:17.

How can my prayers be hindered by my treatment of my wife?

If you do not treat your wife with consideration and honor, your prayers may be hindered because God is a God of justice and righteousness, and He desires for husbands to love and respect their wives, as seen in Malachi 2:13-16 and 1 Peter 3:7.

What is the gracious gift of life mentioned in this verse?

The gracious gift of life refers to the gift of salvation and eternal life that God has given to believers through Jesus Christ, as described in Romans 6:23 and 2 Corinthians 9:15.

Reflection Questions

How can I demonstrate consideration and care for my wife in my daily interactions with her?
In what ways can I show honor to my wife as a fellow heir of the gracious gift of life?
How does my treatment of my wife reflect my love and respect for God?
What are some practical ways I can prioritize my relationship with my wife and nurture a deeper connection with her?

Gill's Exposition on 1 Peter 3:7

Likewise, ye husbands, dwell with them,.... "With your wives", as the Syriac and Ethiopic versions read; which not only included dwelling together in the same house, and bedding together in the same

Jamieson-Fausset-Brown on 1 Peter 3:7

Matthew Poole's Commentary on 1 Peter 3:7

Dwell with them; perform all matrimonial duties to them; by a synecdoche, all the duties of that relation are contained under this one of cohabitation. According to knowledge; either, according to that knowledge of the Divine will, which by the gospel ye have obtained; or, prudently and wisely, and as becomes those that understand their duty. Giving honour unto the wife; not despising them because of their weakness, or using them as slaves, but respecting them, caring for them, using them gently, covering their infirmities. As unto the weaker vessel; weaker than the husbands, and that both in body and mind, as women usually are. In Scripture any instrument is called a vessel, and the wife is here called so, as being not only an ornament, but a help to the husband and family, . This he adds as a reason why the husband should give honour to the wife, viz. her being the weaker vessel; weak vessels must be gently handled; the infirmities of children bespeak their pardon when they offend; and those members of the body which we think less honourable, on them we bestow more abundant honour, . It is a part of that prudence according to which men should dwell with their wives, to have the more regard to them because of their infirmities, (in bearing with them and hiding them), lest they should be discouraged, if they find their weakness makes them contemptible. And as being heirs together: another reason why husbands should give honour to their wives, viz. because though by nature they are weak and unequal to their husbands, yet they are equal to them in respect of their being called to the same grace and glory, there being neither male nor female in Christ, . Of the grace of life; i.e. eternal life, which is the gift of grace; or, is to be given out of grace. That your prayers be not hindered; either, that ye be not diverted and hindered from praying; or, that the efficacy of your prayers be not hindered, viz. by those contentions and differences which are like to arise, if you do not dwell with your own wives according to knowledge, and give them the honour that belongs to them.

Trapp's Commentary on 1 Peter 3:7

7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. Ver. 7. Likewise ye] Officium ascendit, amor descendit. According to knowledge] Where should wisdom be but in the head? This must be showed Uxoris vitium aut tollendo, aut tolerando, said Varro, either by curing or at least covering his wife’ s weaknesses. As unto the weaker vessel] Glasses are to be tenderly handled; a small knock soon breaks them. So here. Vipera virus ob venerationem nuptiarum evomit, saith Basil, The viper, for the honour of coupling with his mate, casts up his poison; et tu duritiem animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis? and wilt not thou for the honour of marriage cast away thy harshness, roughness, cruelty to a consort? As being heirs] Souls have no sexes, Galatians 3:28. That your prayers be not hindered] Isaac prayed in the presence of his wife. This course of praying together, apart from others, being taken up by married couples, will much increase and spiritualize their affection one to another. But jarring will make them leave praying, or praying leave jarring.

Ellicott's Commentary on 1 Peter 3:7

(7) Likewise, ye husbands.—The subjection is not to be all one-sided, though the husband’s subjection to the wife will be of a different kind from the wife’s to him. We are hardly to take this as a separate paragraph from the foregoing, but rather as a corollary added to it, to correct a false impression that might otherwise have been conveyed. Dwell.—Rather, dwelling. The participle is attached to the previous sentences, just as in 1 Peter 2:16; 1 Peter 2:18; 1 Peter 3:1; but St. Peter does not like to say to the husbands “submitting yourselves” (though it is implied in the “likewise”), and conveys the deference which the husbands are to pay under other terms: such as “according to knowledge,” “giving honour.” With them.—The whole order of the sentences needs re-arrangement as follows: Ye husbands, likewise, dwelling according to knowledge, as with a weaker vessel, with what is female, apportioning honour as to joint heirs also of a grace of life. In order to understand this very hard passage, we must remember what is St. Peter’s object all throughout these instructions, viz., to commend Christianity to jealous watchers without. Here, therefore, we may well suppose that he is thinking chiefly of the case of believing husbands (Jewish) married to unbelieving wives (Jewish also), thus presenting the counter-picture to that of 1 Peter 3:1. And the first thing is that they are to “dwell with” these wives, not to divorce them, nor to cease from conjugal cohabitation with them; such harshness would lend very little attractiveness to the Christian religion among the Jewish homes to which the divorced wife would turn. (See 1 Corinthians 7:12 et seq.—a passage which must almost have been in St. Peter’s mind.) According to knowledge.—This phrase, which is like an adverb, such as “scientifically, intelligently,” means that the husband is to study to enter into the whole bearings of the case, to take everything into account. Husband and wife will not get on together smoothly at haphazard, without pains taken to understand the situation. (See 1 Thessalonians 4:4; “you should know.”) Unto the wife, as unto the weaker vessel.—Or rather, as we now take it, as with a weaker vessel, with what is female. This explains the saying “according to knowledge.” The thing which the husband is specially to understand and take into account is that he is dealing with a thing less strong than himself. The whole of chivalry is in these words, and St. Peter (next after Christ) may be considered the founder of it. Weakness itself, by being weakness, has a claim upon the strong man’s deference and self-submission. The weakness here ascribed to the female sex is primarily that of the body, as we shall see when we consider the word “vessel,” though it may, perhaps, indicate frailty in other respects as well.

Adam Clarke's Commentary on 1 Peter 3:7

Verse 7. Dwell with them according to knowledge] Give your wives, by no species of unkind carriage, any excuse for delinquency. How can a man expect his wife to be faithful to him, if he be unfaithful to her? and vice versa. Giving honour unto the wife] Using your superior strength and experience in her behalf, and thus honouring her by becoming her protector and support. But the word τιμη honour, signifies maintenance as well as respect;-maintain, provide for the wife. As-the weaker vessel] Being mare delicately, and consequently more slenderly, constructed. Roughness and strength go hand in hand; so likewise do beauty and frailty. The female has what the man wants-beauty and delicacy. The male has what the female wants-courage and strength. The one is as good in its place as the other: and by these things God has made an equality between the man and the woman, so that there is properly very little superiority on either side. 1 Thessalonians 4:4. Being heirs together] Both the man and woman being equally called to eternal glory: and as prayer is one great means of obtaining a meetness for it, it is necessary that they should live together in such a manner as to prevent all family contentions, that they may not be prevented, by disputes or misunderstandings, from uniting daily in this most important duty-family and social prayer.

Cambridge Bible on 1 Peter 3:7

7. dwell with them according to knowledge] It is significant that while the Apostle dwells emphatically on the case of Christian women who have unbelieving husbands, his exhortations to men seem to take for granted that their wives were of one mind with them. In the then existing state of society this was, of course, natural enough. The wife might be converted without the husband, but hardly the husband without the wife. The word for “dwell together” (not found elsewhere) is clearly intended to cover all the relations of married life. In those relations men were to act “according to knowledge,” i.e. with a clear perception of all that marriage involved, and of the right relation in which each of the two parties to the contract stood to the other. The wife was not to be treated as a slave or a concubine, nor again as the ruler and mistress of the house, but as a helpmeet in the daily work of life, a sharer in its higher hopes and duties, the mother of children to be brought up “in the nurture and admonition of the Lord.”giving honour unto the wife, as unto the weaker vessel] The word for “giving,” not found elsewhere in the New Testament, implies an equitable apportionment, that for “wife” is strictly an adjective agreeing with “vessel,” and would therefore be rightly rendered by female. In the term “vessel,” which finds a parallel in 1 Thessalonians 4:4, we have the thought that all, men and women alike, are “instruments” which God has made for His service (comp. 2 Timothy 2:20-21). The husband is bound to think of himself in that light. He must recognise himself as the stronger vessel of the two, and therefore, because noblesse oblige, he must render due honour to the weaker, seeking to strengthen and purify and elevate it.as being heirs together of the grace of life] The MSS. present various readings, some making the word “heirs” refer to the husbands and some to the wives. As, in either case, stress is laid on their being joint heirs, there is practically no difference. The “life” in which both are thus called to be sharers is, of course, none other than the eternal life which consists in knowing God. (John 17:3.)that your prayers be not hindered] Some MSS. give a stronger form of the verb, “that your prayers be not cut off (or, stopped).” The more natural interpretation is that which refers the pronoun to both the husband and the wife. Where there was no reciprocated respect, each recognising the high vocation of the other, there could be no union of heart and soul in prayer. Where the husband thought of the wife only as ministering to his comfort or his pleasures, as one whom he might, as both Jewish and Roman law permitted, repudiate at will, there could be no recognition of the fact that she shared his highest hopes. The words clearly include, though they do not dwell on them, the special hindrances to prayer referred to in 1 Corinthians 7:3-5.

Barnes' Notes on 1 Peter 3:7

Likewise, ye husbands - On the general duty of husbands, see the notes at Ephesians 5:25 ff.

Whedon's Commentary on 1 Peter 3:7

7. Ye husbands—A correspondent command is now laid upon the husband, requiring for the wife considerate and Christian treatment as his spiritual equal, although physically weaker than he.

Sermons on 1 Peter 3:7

	Sermon	Description
	夫妻之道 - Husbands and Wives by Paul Washer	In this sermon, the preacher discusses the judgment of God on the nation of Israel and how it manifests itself. He explains that God will remove the supply of bread and water from
	Prayer as a Way of Walking in Love: A Personal Journey by Francis Chan	Francis Chan emphasizes the transformative power of prayer as a means of walking in love, sharing his personal journey of experiencing God's love through answered prayers. He recou
	(The Law of the Holy Spirit) God's House - a Three Story Building by Zac Poonen	Zac Poonen emphasizes the importance of building a godly life, home, and church, illustrating that the foundation of our lives must be rooted in the understanding of God's immense
	Husbands Love Your Wifes! by Keith Daniel	Keith Daniel emphasizes the biblical command for husbands to love their wives, drawing from Matthew 19:5 and Ephesians 5:25. He highlights the importance of 'cleaving' to one's spo
	(A Heavenly Church) 1. Secure in God Our Father by Zac Poonen	In this sermon, the speaker emphasizes the importance of not causing harm to others through our attitudes and words. He highlights the prevalence of insecurity and jealousy among G
	(Godly Home) Part 24 - Godly Men Have Radiant Wives by Denny Kenaston	In this sermon, the preacher discusses the power of love and its importance in marriage. He emphasizes that love is an unexplainable force that cannot be quenched or drowned. The p
	A Reverential Fear of God by Zac Poonen	This sermon emphasizes the importance of reverent fear of God in our lives, highlighting the need to work out our salvation with fear and trembling, to live in obedience and holine