1 Peter 1:17

1 Peter 1:17 in Multiple Translations

Berean Standard Bible BSB

Since you call on a Father who judges each one’s work impartially, conduct yourselves in reverent fear during your stay as foreigners.

King James Version KJV

And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:

American Standard Version ASV

And if ye call on him as Father, who without respect of persons judgeth according to each man’s work, pass the time of your sojourning in fear:

Bible in Basic English BBE

And if you give the name of Father to him who, judging every man by his acts, has no respect for a man's position, then go in fear while you are on this earth:

Free Bible Version FBV

Since you call him Father, and recognize he judges everyone impartially based on what they do, take your time here on earth seriously, respecting him.

Geneva Bible 1599 GNV

And if ye call him Father, which without respect of person iudgeth according to euery mans woorke, passe the time of your dwelling here in feare,

Young's Literal Translation YLT

and if on the Father ye do call, who without acceptance of persons is judging according to the work of each, in fear the time of your sojourn pass ye,

World English Bible WEB

If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as foreigners here in reverent fear,

Noah Webster Bible WBS

And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear:

Douay-Rheims 1899 DRV

And if you invoke as Father him who, without respect of persons, judgeth according to every one’s work: converse in fear during the time of your sojourning here.

Translation for Translators T4T

God is the one who ◄impartially/without favoritism► judges what each person does. Since you call him ‘Father’, live ◄reverently/with great respect for him► during the time that you are living here on earth. While you are living here, you are like exiles/foreigners [MET] because you are away from heaven, which is your true home.

Plain English Version PEV

You know that God is our father, and you pray to him. He looks at everything we do, and he treats us in a fair way. So you have to properly respect God now. You don’t belong to this world, you are only living here for a little while, but later you will live with God.

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Berean Amplified Bible — 1 Peter 1:17

BAB

Word Study

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1 Peter 1:17 Interlinear (Deep Study)

BIB

GRK και ει πατερα επικαλεισθε τον απροσωποληπτως κρινοντα κατα το εκαστου εργον εν φοβω τον της παροικιας υμων χρονον αναστραφητε

και kai G2532 and Conj

ει ei G1487 if COND

πατερα patēr G3962 father Noun-ASM

επικαλεισθε epikaleō G1941 to call (on)/name Verb-PMI-2P

τον ho G3588 the/this/who Art-ASM

απροσωποληπτως aprosōpolēptōs G678 impartially Adv

κρινοντα krinō G2919 to judge Verb-PAP-ASM

κατα kata G2596 according to Prep

το ho G3588 the/this/who Art-ASN

εκαστου hekastos G1538 each Adj-GSM

εργον ergon G2041 work Noun-ASN

εν en G1722 in/on/among Prep

φοβω phobos G5401 fear Noun-DSM

τον ho G3588 the/this/who Art-ASM

της ho G3588 the/this/who Art-GSF

παροικιας paroikia G3940 sojourning Noun-GSF

υμων su G4771 you Pron-2GP

χρονον chronos G5550 time Noun-ASM

αναστραφητε anastrephō G390 to live/return Verb-2APM-2P

Greek Word Study

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Greek Word Reference — 1 Peter 1:17

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.

ει ei G1487 "if" COND

This word means 'if' and is used to express conditions or questions. It appears in many Bible verses, such as Matthew 11:14 and Romans 8:25, introducing a condition or hypothesis.

Definition: εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 459 NT verses. KJV: forasmuch as, if, that, (al-)though, whether See also: 1 Corinthians 1:14; 2 Corinthians 10:7; 1 Peter 1:6.

πατερα patēr G3962 "father" Noun-ASM

A father is a male parent, like Joseph, the father of Jesus, as mentioned in Matthew 2:22 and Luke 1:17. It can also refer to a forefather or ancestor, like Abraham, as seen in Matthew 3:9 and John 8:39.

Definition: πατήρ, πατρός, -τρί, τέρα, [in LXX chiefly and very frequently for אָב ;] a father; __1. prop., __(a) of the male parent: Mat.2:22, Luk.1:17, Jhn.4:53; anarth., Heb.12:7 (M, Pr., 82 f.); pl., of both parents (cl.), Heb.11:23; οἱ π. τ. σαρκός, Heb.12:9; __(b) of a forefather or ancestor (in cl. usually in pl.; Hom., al.): Mat.3:9, Luk.1:73, Jhn.8:39, al.; pl., Mat.23:30, 32 Luk.6:23, 26 Jhn.4:20, 1Co.10:1, al. __2. Metaphorical, __(a) of an author, originator, or archetype (= αἴτιος, ἀρχηγός, etc.; Pind., Plat., al.): Jhn.8:41-44, Rom.4:11, 12 16. __(b) as a title of respect or honour, used of seniors, teachers and others in a position of responsible authority (Jdg.17:10, 2Ki.2:12, Pro.1:8, al.): Mat.23:9 Act.7:2 22:1, 1Jn.2:13. __3. Of God (as in cl. of Zeus) as Father; __(a) of created things: τ. φώτων, Jas.1:17; __(b) of all sentient beings: Eph.3:14, 15 Heb.12:9; __(with) of men, esp. those in covenant relation with Him (freq in OT and later Jewish lit.; see Dalman, Words, 184ff.): Mat.6:4, Luk.6:36, Jhn.4:21, Jas.3:9, al.; ὁ π. ὁ ἐν (τ.) οὐρανοῖς, Mat.5:16, Mrk.11:25; ὁ π. ὁ οὐράνιος, Mat.6:14 15:13; esp. in the Epp., of Christians: Rom.8:15, 2Co.6:18, Gal.4:6, Eph.2:18 4:6, 1Jn.2:1; with genitive qual., τ. οἰκτιρμῶν, 2Co.1:3; τ. δοξῆς, Eph.1:17; __(d) of Christ (Dalman, Words, 190 ff.); __(α) by our Lord himself: ὁ π., Mat.11:25-27, Luk.10:2, 22 Jhn.5:20-23, al.; ὁ π. μου, Mat.11:27, al.; ὁ ἐν τ. οὐρανοῖς, Mat.7:11, al.; ὁ οὐράνιος, Mat.15:13; vocat., Jhn.11:41 12:27, 28 17:1, 5, 11, 20, 25 (cf. Abbott, JG., 96 f.); __(β) by Apostles: Jhn.1:14 (anarth.; see M, Pr., l.with), Rom.15:6, 2Co.1:3 11:31, Eph.1:3, Col.1:3, Heb.1:5, 1Pe.1:3, Rev.1:6 (cf. Westc., Epp. Jo., 27-34). (AS)

Usage: Occurs in 370 NT verses. KJV: father, parent See also: 1 Corinthians 1:3; Hebrews 8:9; 1 Peter 1:2.

επικαλεισθε epikaleō G1941 "to call (on)/name" Verb-PMI-2P

To call on someone's name means to invoke or appeal to them for help, as seen in Acts 10:5 where Peter is called by Cornelius. This term is often used to describe prayer or worship, emphasizing the importance of seeking guidance and support from a higher power.

Definition: ἐπι-καλέω, -ῶ [in LXX chiefly for קָרָא ;] __1. to call, name, surname: with accusative (cl.), Mat.10:25; pass., Act.1:23 4:36 10:5, 18 10:22 11:13 12:12, 25, Heb.11:16; τ. ὄνομα, before ἐπί (denoting possession, as Heb. עַל. . שֻׁם קָרָא), Act.15:17 (LXX), Jas.2:7 (see. CB on Amo.9:12). __2. Mid. (so also act.; cl., LXX), to call upon, invoke, appeal to (θεόν, θεούς, Hdt., Xen., al.; cf. Deiss., LAE, 426): Καίσαρα (Σεβαστόν, Act.25:25), Act.25:11-12, 21 26:32 28:19; sc. τ. Κύριον Ἰησοῦν, Act.7:59; μάρτυρα (cl.) τ. θεόν, 2Co.1:23; πατέρα, 1Pe.1:17; τ. κύριον, Rom.10:12, 2Ti.2:22; τ. ὄνομα κυρίου (μου, σου; like Heb. יְהוָֹה שֻׁם קָרָא), Act.2:21 (LXX) Act.9:14, 21 22:16, Rom.10:13-14" (LXX) 1Co.1:2 (Cremer, 335, 742).† (AS)

Usage: Occurs in 32 NT verses. KJV: appeal (unto), call (on, upon), surname See also: 1 Corinthians 1:2; Acts 15:17; 1 Peter 1:17.

τον ho G3588 "the/this/who" Art-ASM

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.

απροσωποληπτως aprosōpolēptōs G678 "impartially" Adv

This word means being impartial and not showing favoritism, as taught in 1 Peter 1:17 where God judges people without regard to their social status. It emphasizes fairness and equality in all interactions.

Definition: ἀπροσωπολήμπτως (Rec. -λήπτως, cl.), adv. (α- neg., προσωπολήμπτης), without respect of persons, impartially: 1Pe.1:17.† (AS)

Usage: Occurs in 1 NT verses. KJV: without respect of persons See also: 1 Peter 1:17.

κρινοντα krinō G2919 "to judge" Verb-PAP-ASM

To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.

Definition: κρίνω, [in LXX chiefly for שׁפט, also for ריב ,דּין, etc. ;] __1. to separate, select, choose (cl.; in LXX: 2Ma.13:15). __2. to approve, esteem: Rom.14:5. __3. to be of opinion, judge, think: Luk.7:43, 1Co.11:13; before τοῦτο ὅτι, 2Co.5:14; with accusative and inf., Act.16:15; with accusative and pred., Act.13:46 26:8. __4. to decide, determine, decree: with accusative, Act.16:4, Rom.14:13, 1Co.7:37, 2Co.2:1; with inf. (Field, Notes, 167), Act.20:16 25:25, 1Co.2:2 5:3, Tit.3:12 (cf. 1Ma.11:33, Wis.8:9, al.); with accusative and inf., Act.21:25 27:1. __5. to judge, adjudge, pronounce judgment: absol., Jhn.8:16, 26; before κατά, with accusative, Jhn.7:24 8:15; κρίσιν κ., Jhn.7:24; τ. δίκαιον, Luk.12:57 (Deiss., LAE, 118); in forensic sense, Jhn.18:31, Act.23:3, al.; pass., Rom.3:4 (LXX); of God's judgment, Jhn.5:30 8:50, Rom.2:16 3:6, 2Ti.4:1, 1Pe.4:5, al. __6. = κατακρίνω, to condemn (cl.): Act.13:27; of God's judgment, Jhn.3:18 5:22 12:47, 48, Act.7:7, Rom.2:12, 1Co.11:32, Heb.10:30" (LXX), Jas.5:9, Rev.19:2, al. __7. As in LXX (for שׁפט), to rule, govern ( 4Ki.15:5, Psa.2:10, al.): Mat.19:28, Luk.22:30, 1Co.6:3. __8. to bring to trial (cl.); mid., to go to law: with dative of person(s), Mat.5:40; before μετά, with genitive of person(s) (of the opponent), ἐπί, with genitive (of the judge), 1Co.6:1, 6 (cf. ἀνα-, ἀπο-, ἀντ-απο- (-μαι), δια-, ἐν-, ἐπι-, κατα-, συν-, ὑπο- (-μαι), συν-υπο- (-μαι)). SYN.: see: δικάστης. (AS)

Usage: Occurs in 99 NT verses. KJV: avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think See also: 1 Corinthians 2:2; James 4:12; 1 Peter 1:17.

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.

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.

εκαστου hekastos G1538 "each" Adj-GSM

The word 'each' or 'every' refers to individual things or people, like in Xenophon's writings and the Iliad by Homer. It helps us understand when all people or things are included in a group.

Definition: 1. every, every one, each, each one , Lat. quisque, (Homer), etc.; the singular is often joined with a pl. Verb, ἔβαν οἴκονδε ἕκαστος they went home every one of them , (Iliad by Homer); ἕκαστος ἐπίστασθε (Xenophon Historicus):—;the singular is also put in apposition with a pl. Noun, Τρῶας ἕκαστον ὑπήλυθε τρόμος (for Τρώων ἕκαστον)) fear seized them every one , (Iliad by Homer) 2. in plural all and each one , (Homer) 3. more definitely, εἷς ἕκαστος, Lat. unusquisque, every single one, (Herdotus Historicus), etc.:—; καθ᾽ ἕκαστον singly, by itself , Lat. singulatim, (Plato Philosophus), etc. 4. ὡς ἕκαστοι each by himself , (Herdotus Historicus), etc. (ML)

Usage: Occurs in 78 NT verses. KJV: any, both, each (one), every (man, one, woman), particularly See also: 1 Corinthians 1:12; Ephesians 4:7; 1 Peter 1:17.

εργον ergon G2041 "work" Noun-ASN

This term refers to work, toil, or occupation, and can also imply an act or deed. In the Bible, it is used to describe various tasks and activities, such as Jesus' work on earth and the deeds of Christians.

Definition: ἔργον, -ου, τό (originally Ϝέργον, work), [very frequently in LXX, chiefly for מַשֶׂה, מְלָאכָה, also for עֲבֹדָה, פֹּעַל, etc. ;] __1. work, task, employment: Mrk.13:34, Jhn.4:34 17:4, Act.13:2, Php.1:22 2:30, 1Th.5:13, al.; of an enterprise or undertaking (Deu.15:10, Wis.2:12), Act.5:38. __2. a deed, action: Tit.1:16, Jas.1:25 . listing, from λόγος, Luk.24:19, Rom.15:18, 2Th.2:17, 1Jn.3:18; ἐν λόγοις κ. ἔ., Act.7:22; of acts of God, Jhn.9:3, Act.13:41" (LXX), Heb.4:10, Rev.15:3; of Christ, Mat.11:2; esp. in Jo, e.g. 5:20, 36 7:3 10:38 14:11, 12 15:24; in ethical sense, of human actions (AR, Eph., 190), bad or good, Mat.23:3, Luk.11:48, Jhn.3:20, 21 Jas.2:14ff. 3:13, Rev.2:5 3:8; τὸ ἔ., collectively, Gal.6:4, Jas.1:4, 1Pe.1:17, Rev.22:12; τὸ ἔ. τ. νόμου, Rom.2:15; ἔ. ἀγαθόν, Rom.2:7, Col.1:10, 2Th.2:17, Tit.1:16, al.; καλόν, Mat.26:10, Mrk.14:6; pl. (as frequently in cl.), Mat.5:16, 1Ti.5:10, 25 Heb.10:24; ἔ. πίστεως, 1Th.1:3, 2Th.1:11; ἔ. πονηρά, Col.1:21, 2Jo.11; νέκρα, Heb.6:1 9:14; ἄκαρπα, Eph.5:11; ἔ. ἀσεβείας, Ju 15; τ. σκότους, Rom.13:12, Eph.5:11; ἔ. νόμου, Rom.3:20, 28 Gal.2:16 3:2, 5 10. __3. that which is wrought or made, a work: 1Co.3:13-15; τ. χειρῶν, Act.7:41; of the works of God, Heb.1:10; γῆ κ. τὰ ἐν αὐτῇ ἔ., 2Pe.3:10; τὸ ἔ. τ. θεοῦ, Rom.14:20. (AS)

Usage: Occurs in 160 NT verses. KJV: deed, doing, labour, work See also: 1 Corinthians 3:13; John 3:20; 1 Peter 1:17.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

φοβω phobos G5401 "fear" Noun-DSM

Fear or alarm that causes people to be terrified, as seen in Luke 1:12 and Acts 5:5. This term describes a feeling of dread or terror. It is the fear that people experience in difficult situations.

Definition: φόβος, -ου, ὁ [in LXX chiefly for יִרְאָה, also for פַּחַד, אֵימָה, etc. ;] __1. in Hom., flight. __2. That which causes flight, fear, dread, terror: Luk.1:12, Act.5:5, 1Ti.5:20. 1Jn.4:18, al.; cogn. accusative, φοβεῖσθαι φ., Mrk.4:41, Luk.2:9; with genitive obj., Jhn.7:13 19:33 20:19, Heb.2:5, 1Pe.3:14 (but cf. ICC, in l);ἀπὸ (τοῦ) φ., Mat.14:26, Luk.21:26; εἰς φ., Rom.8:15; μετὰ φόβου, Mat.28:8; φ. καὶ τρόμος (Lft., Notes, 172), 1Co.2:3, 2Co.7:15, Eph.6:5, Php.2:12; by meton., of that which causes fear, Rom.13:3; of reverential fear, Rom.13:7, 1Pe.1:17 2:18 3:2 3:15; τ. κυρίου, Act.9:31, 2Co.5:11 (see Field, Notes, 183); Χριστοῦ, Eph.5:21; θεοῦ, Rom.3:18, 2Co.7:1 SYN.: see: δειλία (and of. DCG, i, 381) (AS)

Usage: Occurs in 44 NT verses. KJV: be afraid, + exceedingly, fear, terror See also: 1 Corinthians 2:3; John 19:38; 1 Peter 1:17.

τον ho G3588 "the/this/who" Art-ASM

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.

της ho G3588 "the/this/who" Art-GSF

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.

παροικιας paroikia G3940 "sojourning" Noun-GSF

A sojourning or foreign residence, like the Israelites in Egypt. This word is used in Acts 13:17 and 1 Peter 1:17, describing a temporary stay in a foreign land. It implies being a stranger in a new place.

Definition: παρ-οικία, -ας, ἡ (παροικέω, which see), [in LXX: Est.8:35 (גּוֹלָה), Psa.34:4 55:15 119:54 120:5, La 2:22 (מָגוֹר; and cogn. forms), Hab.3:16, I Est.5:7, Jdth.5:9, Wis.19:10, Sir prol. Sir.1:26 16:8 41:5 44:6, 3Ma.6:36 3Mac 7:19 * ;] a sojourning: Act.13:17, 1Pe.1:17.† (AS)

Usage: Occurs in 2 NT verses. KJV: sojourning, X as strangers See also: 1 Peter 1:17; Acts 13:17.

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.

χρονον chronos G5550 "time" Noun-ASM

Time refers to a period or interval, as seen in Matthew 2:7 and Acts 3:21. It can be long or short, and is often used to describe a season or space of time. The Bible uses this word to talk about God's timing and plan.

Definition: χρόνος, -ου, ὁ [in LXX chiefly for יוֹם, also for עֵת, etc. ;] time (a space of time, whether long or short; cf. Lft., Notes, 70): Mat.2:7, Mrk.9:21, Luk.1:57, Act.3:21 7:17, 23 13:18 17:30 27:9, Heb.11:32, 1Pe.1:17 4:3, Rev.10:6; στιγμὴ χρόνου, Luk.4:5; πλήρωμα τοῦ χ., Gal.4:4; ποιεῖν χ., Act.15:33 18:23; βιῶσαι, 1Pe.4:2; διδόναι, Rev.2:21; pl., χ. καὶ (ἢ) καιροί (Lft., l.with), Act.1:7, 1Th.5:1; ἐπ᾽ ἐσχάτου τῶν χ. (χρόνου), 1Pe.1:20, Ju 18; with prep., ἄχρι, Act.3:21; διὰ τὸν χ., Heb.5:12; ἐν χ., Act.1:6, 21; ἐπὶ (πλείονα) χ., Luk.18:4, Act.18:20; ἐφ᾽ ὅσον χ., Rom.7:1, 1Co.7:39, Gal.4:1; κατὰ τὸν χ., Mat.2:16; μετὰ τολὺν (τοσοῦτον) χ., Mat.25:19, Heb.4:7; πρὸ χ. αἰωςίων, 2Ti.1:9, Tit.1:2, instr. dative of extension of time (see M, Pr., 75, 148; Deiss., LAE, 206), Luk.8:27, 29 Jhn.14:9, Act.8:11, Rom.16:25; accusative, of duration of time, Mrk.2:19, Luk.20:9, Jhn.5:6 7:33 12:35 14:9, Act.14:3, 28 19:22 20:18, 1Co.16:7, Rev.6:11.† SYN.: see: καιρός (AS)

Usage: Occurs in 53 NT verses. KJV: + years old, season, space, (X often-)time(-s), (a) while See also: 1 Corinthians 7:39; Galatians 4:4; 1 Peter 1:17.

αναστραφητε anastrephō G390 "to live/return" Verb-2APM-2P

To live, return, or overturn something. It can mean to stay in a place, like in Matthew 17:22, or to behave oneself, like in 2 Corinthians 1:12.

Definition: ἀνα-στρέφω [in LXX chiefly for שׁוּב ;] __1. to overturn: Jhn.2:15. __2. to turn back, return: Act.5:22 15:16. __3. to turn hither and thither; pass., to turn oneself about, sojourn, dwell: Mat.17:22 Rec.; metaphorically (like Heb. הָלַךְ, in κοινή writers and in π.; see Deiss., LAE, 315; BS, 88, 194; MM, VGT, see word), to conduct oneself, behave, live: 2Co.1:12, Eph.2:3, 1Ti.3:15, Heb.10:33 13:18, 1Pe.1:17, 2Pe.2:18.† SYN.: περιπατέω (Hellenistic), πολιτεύω (AS)

Usage: Occurs in 11 NT verses. KJV: abide, behave self, have conversation, live, overthrow, pass, return, be used See also: 1 Peter 1:17; Acts 15:16; Hebrews 10:33.

Study Notes — 1 Peter 1:17

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Context
Cross References
1 Peter 1:17 Summary
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Gill's Exposition on 1 Peter 1:17
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Matthew Poole's Commentary on 1 Peter 1:17
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Cambridge Bible on 1 Peter 1:17
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Sermons on 1 Peter 1:17

Context — A Call to Holiness

15But just as He who called you is holy, so be holy in all you do, 16for it is written: “Be holy, because I am holy.”

17Since you call on a Father who judges each one’s work impartially, conduct yourselves in reverent fear during your stay as foreigners.

18For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life you inherited from your forefathers, 19but with the precious blood of Christ, a lamb without blemish or spot.

Cross References

	Reference	Text (BSB)
1	Acts 10:34–35	Then Peter began to speak: “I now truly understand that God does not show favoritism, but welcomes those from every nation who fear Him and do what is right.
2	2 Chronicles 19:7	And now, may the fear of the LORD be upon you. Be careful what you do, for with the LORD our God there is no injustice or partiality or bribery.”
3	Matthew 6:9	So then, this is how you should pray: ‘Our Father in heaven, hallowed be Your name.
4	Philippians 2:12	Therefore, my beloved, just as you have always obeyed, not only in my presence, but now even more in my absence, continue to work out your salvation with fear and trembling.
5	2 Corinthians 7:1	Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God.
6	Jeremiah 3:19	Then I said, ‘How I long to make you My sons and give you a desirable land, the most beautiful inheritance of all the nations!’ I thought you would call Me ‘Father’ and never turn away from following Me.
7	Hebrews 12:28	Therefore, since we are receiving an unshakable kingdom, let us be filled with gratitude, and so worship God acceptably with reverence and awe.
8	Matthew 7:7–11	Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened. Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? So if you who are evil know how to give good gifts to your children, how much more will your Father in heaven give good things to those who ask Him!
9	Romans 11:20	That is correct: They were broken off because of unbelief, but you stand by faith. Do not be arrogant, but be afraid.
10	Romans 2:10–11	but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek. For God does not show favoritism.

1 Peter 1:17 Summary

This verse reminds us that God is our Father, but He is also a judge who looks at our hearts and actions. We need to live in a way that shows respect and awe for Him, knowing that He sees everything we do. As temporary residents on earth, we should strive to live in a way that honors our true home in heaven, as we see in Ephesians 2:19, which says that we are fellow citizens with God's people. By living in reverent fear, we can show that we truly love and respect our Father in heaven, and trust in His love and care for us, as stated in 1 John 4:18, which says that perfect love drives out fear.

Frequently Asked Questions

What does it mean to conduct ourselves in reverent fear?

Conducting ourselves in reverent fear means living with a deep respect and awe for God, recognizing His power and judgment, as seen in Psalm 111:10, which says that the fear of the Lord is the beginning of wisdom.

How does God judge each one's work impartially?

God judges each person's work impartially, meaning He judges based on the heart and actions, not on external appearances or social status, as stated in Romans 2:11, which says that God shows no favoritism.

What does it mean to be foreigners in this context?

Being foreigners in this context means that as believers, we are temporary residents on earth, and our true citizenship is in heaven, as stated in Philippians 3:20, which says that our citizenship is in heaven.

How can we balance the idea of a loving Father with a God who judges impartially?

We can balance the idea of a loving Father with a God who judges impartially by recognizing that God's love and judgment are not mutually exclusive, but rather, His judgment is a natural expression of His love, as seen in Hebrews 12:6, which says that the Lord disciplines those He loves.

Reflection Questions

What are some areas in my life where I need to conduct myself in reverent fear, and how can I practically live that out?
How does the knowledge of God's impartial judgment affect my daily decisions and actions?
In what ways can I, as a foreigner on earth, live in a way that honors my true citizenship in heaven?
What are some things that I can do to cultivate a deeper sense of reverence and awe for God in my life?

Gill's Exposition on 1 Peter 1:17

And if ye call on the Father,.... Of Christ, and of all the saints; or "seeing" ye do. This is a fresh argument, engaging to holiness of life and conversation.

Jamieson-Fausset-Brown on 1 Peter 1:17

And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: If - i:e., 'seeing that ye call on;' for all the

Matthew Poole's Commentary on 1 Peter 1:17

And if; this particle is used here, and frequently elsewhere, not as a note of doubting, but by way of assertion, and supposition of a thing known. Ye call on the Father; either this is to be meant of invocation, their calling on God in prayer; and then the sense is: If you be servants and worshippers of the Father; prayer being many times put for the whole worship of God, : or, of their calling God, Father, as ; and then the sense is: If you would be counted God’ s children, . Who, without respect of persons; and so will no more excuse you that are Jews, and descended from Abraham, than those that are born of Gentile parents, . Judgeth; and so is not a Father only, but a Judge, and that a most righteous one. According to every man’ s work; i.e. works, the singular number put for the plural, as : see . Pass the time of your sojourning here; the word signifies the temporary abode of a man in a place where he was not born, or doth not ordinarily reside; such being the condition of believers in the world, that they are sojourners, not citizens of it; they are travelling through it to their Father’ s house and heavenly country, ,10,13,16. They are here exhorted to a suitable carriage, expressed in the next words. In fear; which is due to him as a Father and a Judge. It may imply the greatest reverence, and the deepest humility, ,15.

Trapp's Commentary on 1 Peter 1:17

17 And if ye call on the Father, who without respect of persons judgeth according to every man’ s work, pass the time of your sojourning here in fear: Ver. 17. Of your sojourning] παροικια inchoatns, commoratio. Having your commoration on earth, but your conversation in heaven. Fugiamus ad caelestem patriam, &c., could a heathen say. In fear] Those that fear, of all others, are most likely to hold out, Jeremiah 32:40. It is a reverential, filial fear of God, as of a father, that is here required; causing us, 1. to have high and honourable conceptions of God in our hearts; "Sanctify the Lord God in your hearts, and let him be your dread, and fear ye him." 2. Making all honourable mention of him with our mouths, whether we speak to him, or of him, Ecclesiastes 5:1; Deuteronomy 28:58. Presume not in a sudden unmannerliness to blurt out the dreadful name of God; much less to blaspheme it, and bore it through with hideous oaths and imprecations. To speak evil of one’ s father was death by Plato’ s law as well as by God’ s law; and Suidas testifieth of the same Plato and other heathens, that when they would swear by their Jupiter, out of the mere dread and reverence of his name, they for bear to mention him; breaking off their oath with a Ματον, as those that only dared to owe the rest to their thoughts. 3. Walking before him in our whole course with a holy bashful ness, being evermore in the sense of his presence and light of his countenance, in the "fear of the Lord, and in the comfort of the Holy Ghost," as those ancient Christians, Acts 9:31.

Ellicott's Commentary on 1 Peter 1:17

(17) And if.—The “if” casts no doubt, but, on the contrary, serves to bring out the necessary logical connection between invoking the Father—and such a Father—and fear. (See Note on 1 Thessalonians 4:14.) Ye call on the Father.—We might paraphrase by “if you use the Lord’s Prayer.” (Refer again to 1 Peter 1:3; 1 Peter 1:14.) The word seems not only to mean “if you appeal to the Father,” but “if you appeal to the Father by the title of Father.” (Comp. Romans 8:15; Galatians 4:6.) Who without respect of persons judgeth.—This “judgeth,” or decideth, refers not only to the great judgment of the last day, but is used in reference to the word “if ye call upon the Father.” That word has a forensic sense (in which it is used in Acts 25:11) of lodging an appeal, and every time we lodge our appeal to the Father on the ground of His Fatherhood, He decides the case, but decides it without favour—makes no allowance to our wrong doing on the ground of being His regenerate children, and certainly none on the ground of being of the Hebrew race. That this last notion finds place here we may see from St. Peter’s words in Acts 10:34-35. He decides “according to every man’s work”—i.e., upon the individual merits of the case before Him. The man’s “work” (not “works”) embraces all his conduct in the lump, as a single performance, which is either good on the whole or bad on the whole. Pass the time . . . in fear.—The word for “pass” really is the same as the “conversation” of 1 Peter 1:15, and is intended to take our thought back to it: “As obedient children, be holy in every part of your conduct; and if you wish for favour from the Father, see that that conduct is characterised by fear.” “This fear,” says Archbishop Leighton, “is not cowardice (nor superstition, we may add); it drowns all lower fears, and begets true fortitude; the righteous dare do anything but offend God. Moses was bold and fearless in dealing with a proud and wicked king, but when God appeared he said (as the Apostle informs us), ‘I exceedingly fear and quake.’“ This extract well contrasts with the meaning which some would apparently thrust into the word “fear,” as though it meant that the position of the Christians, as “aliens” in the midst of a hostile world, required a timid attitude towards man. The “fear” of the Father may be seen in the first two clauses of the Lord’s Prayer itself. Your sojourning.—See on 1 Peter 1:1, “strangers.” Because the word is metaphorical here and in 1 Peter 2:11, is no reason why the similar word should be so there, in quite a different context. The expression here sets a limit for the discipline of fear, and at the same time suggests a reason for it—children though they are, they are not yet entered on their “inheritance” (1 Peter 1:4), and have to secure it.

Adam Clarke's Commentary on 1 Peter 1:17

Verse 17. And if ye call on the Father] Seeing ye invoke the Father of our Lord Jesus Christ, and your Father through Christ, and profess to be obedient children, and sojourners here below for a short time only, see that ye maintain a godly reverence for this Father, walking in all his testimonies blameless. Who without respect of persons] God is said to be no respecter of persons for this reason among many others, that, being infinitely righteous, he must be infinitely impartial. He cannot prefer one to another, because he has nothing to hope or fear from any of his creatures. All partialities among men spring from one or other of these two principles, hope or fear; God can feel neither of them, and therefore God can be no respecter of persons. He approves or disapproves of men according to their moral character. He pities all, and provides salvation for all, but he loves those who resemble him in his holiness; and he loves them in proportion to that resemblance, i.e. the more of his image he sees in any, the more he loves him; and e contra. And every man's work will be the evidence of his conformity or nonconformity to God, and according to this evidence will God judge him. Here, then, is no respect of persons; God's judgment will be according to a man's work, and a man's work or conduct will be according to the moral state of his mind. No favouritism can prevail in the day of judgment; nothing will pass there but holiness of heart and life. A righteousness imputed, and not possessed and practised, will not avail where God judgeth according to every man's work. It would be well if those sinners and spurious believers who fancy themselves safe and complete in the righteousness of Christ, while impure and unholy in themselves, would think of this testimony of the apostle.

Cambridge Bible on 1 Peter 1:17

17. And if ye call on the Father …] Better, as the Greek noun has no article, if ye call upon a Father, i.e. if you worship not an arbitrary Judge, but one of whom Fatherhood is the essential character. The sequel shews that this attribute of Fatherhood is not thought of as excluding the idea of judgment, but gives assurance that the judgment will be one of perfect equity.who without respect of persons] We note the prominence of this thought, derived originally from the impression by our Lord’s words and acts (Matthew 22:16), as presenting a coincidence (1) with the Apostle’s own words in Acts 10:34; and (2) as in other instances, with the teaching of St James (James 2:1-4).pass the time of your sojourning here in fear] The verb for “pass” is that from which is derived the noun for “conversation” or “conduct.” The connexion of thought may be indicated, in the English as in the Greek, by rendering conduct yourselves during the time of your sojourning. The latter word connects itself with the “strangers” of 1 Peter 1:1, and yet more with the “strangers and sojourners” of ch. 1 Peter 2:11. The “fear” which is urged upon them, is not the terror of slaves, but the reverential awe of sons, even the true fear of the Lord which is “the beginning of wisdom.” (Psalms 111:10; Proverbs 1:7.) Comp. also Luke 12:4-5.

Barnes' Notes on 1 Peter 1:17

And if ye call on the Father - That is, if you are true Christians, or truly pious - piety being represented in the Scriptures as calling on God, or as the worship of God.

Whedon's Commentary on 1 Peter 1:17

c. Exhortation to fear in view of the judgment, 1 Peter 1:17-21.17. If… Father—Better, since ye call on him as Father, being children, as they were, of him who is also their Judge.

Sermons on 1 Peter 1:17

	Sermon	Description
	The Fear of the Lord by Derek Prince	In this sermon, the speaker discusses three important points. First, God's Spirit is searching for individuals with a heart that is fully committed to Him. Second, when God finds s
	2 Corinthians Teaching - God Who Raises the Dead by K.P. Yohannan	K.P. Yohannan discusses the profound motivations behind Christian ministry as illustrated in 2 Corinthians, emphasizing the duality of the fear of the Lord and the love of Christ.
	The Judgment of God and the Great White Throne! by Paul Washer	In this sermon, the preacher emphasizes the importance of God's revelation and warns about the consequences of its removal. He highlights that on Judgment Day, all the knowledge an
	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
	The Judgement Seat of Christ, Does It Matter? by Brian Long	In this sermon, the preacher emphasizes the seriousness of opening up the Word of God and proclaiming it. They pray for God to speak directly to their hearts and reveal His truth.
	People Who Believe, but Are Not Saved by Richard Langworthy	In this sermon, the speaker expresses a burden on his heart for the state of the church in these days. He emphasizes the urgency and clarity with which he wants to address the cong
	Road to Reality - What Distracts Us by K.P. Yohannan	In this sermon, Brother K.P. Ohanan discusses the power of focus and how easily we can lose sight of the most important thing in our lives. He uses the example of Jesus, who faced