1 Peter 3:10

1 Peter 3:10 in Multiple Translations

Berean Standard Bible BSB

For, “Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech.

King James Version KJV

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

American Standard Version ASV

For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile:

Bible in Basic English BBE

For it is said, Let the man who has a love of life, desiring to see good days, keep his tongue from evil and his lips from words of deceit:

Free Bible Version FBV

Remember: “Those who want to love life, and to see good days, must refrain from speaking evil, and not tell lies.

Geneva Bible 1599 GNV

For if any man long after life, and to see good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile.

Young's Literal Translation YLT

for 'he who is willing to love life, and to see good days, let him guard his tongue from evil, and his lips — not to speak guile;

World English Bible WEB

For, “He who would love life and see good days, let him keep his tongue from evil and his lips from speaking deceit.

Noah Webster Bible WBS

For he that will love life, and see good days, let him restrain his tongue from evil, and his lips that they speak no guile:

Douay-Rheims 1899 DRV

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.

Translation for Translators T4T

Consider what the Psalmist wrote about the proper way of conducting our lives, As for those who want ◄to enjoy life/to live happily► and experience good things happening to them every day, they must not say [MTY] something that is evil or say [MTY] something that deceives others.

Plain English Version PEV

God says this in his book, “If you want to live well and be happy, don’t say bad things about other people, and don’t lie to them.

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Berean Amplified Bible — 1 Peter 3:10

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

1 Peter 3:10 Interlinear (Deep Study)

BIB

GRK ο γαρ θελων ζωην αγαπαν και ιδειν ημερας αγαθας παυσατω την γλωσσαν αυτου απο κακου και χειλη αυτου του μη λαλησαι δολον

ο ho G3588 the/this/who Art-NSM

γαρ gar G1063 for Conj

θελων thelō G2309 to will/desire Verb-PAP-NSM

ζωην zōē G2222 life Noun-ASF

αγαπαν agapaō G25 to love Verb-PAN

και kai G2532 and Conj

ιδειν horaō G3708 to see: see Verb-2AAN

ημερας hēmera G2250 day Noun-APF

αγαθας agathos G18 good Adj-APF

παυσατω pauō G3973 to cease Verb-AAM-3S

την ho G3588 the/this/who Art-ASF

γλωσσαν glōssa G1100 tongue Noun-ASF

αυτου autos G846 it/s/he Pron-GSM

απο apo G575 away from Prep

κακου kakos G2556 evil/harm: evil Adj-GSN

και kai G2532 and Conj

χειλη cheilos G5491 lip Noun-APN

αυτου autos G846 it/s/he Pron-GSM

του ho G3588 the/this/who Art-GSN

μη mē G3361 not Particle-N

λαλησαι laleō G2980 to speak Verb-AAN

δολον dolos G1388 deceit Noun-ASM

Greek Word Study

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Greek Word Reference — 1 Peter 3:10

ο ho G3588 "the/this/who" Art-NSM

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.

γαρ gar G1063 "for" Conj

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

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

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

θελων thelō G2309 "to will/desire" Verb-PAP-NSM

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

ζωην zōē G2222 "life" Noun-ASF

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.

αγαπαν agapaō G25 "to love" Verb-PAN

To love means to show esteem and goodwill towards someone, as seen in Matthew 5:43 and John 8:42. This love is not just a feeling, but an action that is demonstrated towards others. It is a key concept in the Bible.

Definition: ἀγαπάω, -ῶ, [in LXX chiefly for אהב ;] to love, to feel and exhibit esteem and goodwill to a person, to prize and delight in a thing. __1. Of human affection, to men: τ. πλησίον, Mat.5:43; τ. ἐχθρούς, ib. 44; to Christ, Jhn.8:42; to God, Mat.22:37; with accusative of thing(s), Luk.11:43, Jhn.12:43, Eph.5:25, II Tim 4:8, 10, Heb.1:9, 1Pe.2:17, 3:10, 2Pe.2:15, 1Jn.2:15, Rev.12:11. __2. Of divine love; __(a) God's love: to men, Rom.8:37; to Christ, Jhn.3:35; __(b) Christ's love: to men, Mrk.10:21; to God, Jhn.14:31; with cogn. accusative, Jhn.17:26, Eph.2:4. SYN.: φιλέω. From its supposed etymology (Thayer, LS; but see also Boisacq) ἀ. is commonly understood properly to denote love based on esteem (diligo), as distinct from that expressed by φιλέω (amo), spontaneous natural affection, emotional and unreasoning. If this distinction holds, ἀ. is fitly used in NT of Christian love to God and man, the spiritual affection which follows the direction of the will, and which, therefore, unlike that feeling which is instinctive and unreasoned, can be commanded as a duty. (Cf. ἀγάπη, and v. Tr., Syn. §xii; Cremer, 9, 592; and esp. MM, VGT, see word) (AS)

Usage: Occurs in 109 NT verses. KJV: (be-)love(-ed) See also: 1 Corinthians 2:9; John 3:35; 1 Peter 1:8.

και kai G2532 "and" Conj

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

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

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

ιδειν horaō G3708 "to see: see" Verb-2AAN

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

ημερας hēmera G2250 "day" Noun-APF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

αγαθας agathos G18 "good" Adj-APF

Good or beneficial, as seen in Luke 8:8 where it describes good soil producing a good crop. This word means something that is pleasant, useful, or morally good. In the Bible, it is used to describe things that are pleasing to God and beneficial to people.

Definition: ἀγαθός, -ή, -όν, [in LXX chiefly for טוֹב ;] in general, good, in physical and in moral sense, used of persons, things, acts, conditions, etc., applied to that which is regarded as "perfect in its kind, so as to produce pleasure and satisfaction, . . . that which, in itself good, is also at once for the good and the advantage of him who comes in contact with it" (Cremer, 3): γῆ, Luk.8:8; δένδρον, Mat.7:18; καρδία, Luk.8:15; δόσις, Jas.1:17; μέρις, Luk.10:42; ἔργον (frequently in Pl.), Php.1:6; ἐλπίς, 2Th.2:16; θησαυρός, Mat.12:35; μνεία, 1Th.3:6 (cf. 2Ma.7:20); as subst., τὸ ἀ, that which is morally good, beneficial, acceptable to God, Rom.12:2; ἐργάζεσθαι τὸ ἀ, Rom.2:10, Eph.4:28; πράσσειν, Rom.9:11, 2Co.5:10; διώκειν, 1Th.5:15; μιμεῖσθαι, III Jo 11; κολλᾶσθαι τῷ ἀ, Rom.12:9; ερωτᾶν περὶ τοῦ ἀ., Mat.19:17; διάκονος εἰς τὸ ἀ., Rom.13:4; τὸ ἀ. σου, thy favour, benefit, Phm 14; pl., τὰ ἀ., of goods, possessions, Luk.12:18; of spiritual benefits, Rom.10:15, Heb.9:11, 10:1. ἀ is opposite to πονηρός, Mat.5:45, 20:5; κακός, Rom.7:19; φαῦλος, Rom.9:11, 2Co.5:10 (cf. MM, VGT, see word). SYN.: καλός, δίκαιος. κ. properly refers to goodliness as manifested in form: ἀ. to inner excellence (cf. the cl. καλὸς κἀγαθός and ἐν καρδία κ. καὶ ἀ., Luk.8:15). In Rom.5:7, where it is contrasted with δ., ἀ. implies a kindliness and attractiveness not necessarily possessed by the δίκαιος, who merely measures up to a high standard of rectitude (cf. ἀγαθωσύνη). (AS)

Usage: Occurs in 90 NT verses. KJV: benefit, good(-s, things), well See also: 1 Peter 2:18; Luke 16:25; 1 Peter 3:10.

παυσατω pauō G3973 "to cease" Verb-AAM-3S

To cease means to stop or quit something, as seen in Luke 8:24 and 1 Corinthians 13:8. This verb can be used to describe the end of an action or a habit.

Definition: παύω [in LXX for כָּלָה pi., etc. ;] to make to cease, restrain, hinder: with accusative of thing(s), before ἀπό 1Pe.3:10 (LXX). Mid., to cease, leave off: Luk.8:24 11:1, Act.20:1, 1Co.13:8; with ptcp., Luk.5:4, Act.5:42 6:13 13:10 20:31 21:32, Eph.1:16, Col.1:9, Heb.10:2; with genitive, ἀμαρτίας, 1Pe.4:1 (WH, mg., R, txt.); with dative, ib. (WH, txt., R, mg.).† (AS)

Usage: Occurs in 15 NT verses. KJV: cease, leave, refrain See also: 1 Corinthians 13:8; Acts 20:31; 1 Peter 3:10.

την ho G3588 "the/this/who" Art-ASF

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.

γλωσσαν glōssa G1100 "tongue" Noun-ASF

The tongue refers to the organ of speech, as seen in Mark 7:33 and 35. It can also mean a language, such as in Acts 2:11. The Bible talks about the tongue as a powerful tool for communication and expression.

Definition: γλῶσσα, -ης, ἡ, [in LXX chiefly for לָשׁוֹן ;] __1. the tongue, as the organ of speech: Mrk.7:33, 35 Luk.1:64 16:24, Act.2:26" (LXX), Rom.3:13 (LXX) 14:11 (LXX), 1Co.14:9, Php.2:11, Jas.1:26 3:5, 6 8, 1Pe.3:10" (LXX), 1Jo.3:18, Rev.16:10; of a tongue-like object, Act.2:3. __2. a tongue, language: Act.2:11; joined with φυλή, λαός, ἔθνος, frequently in pl., Rev.5:9 7:9 10:11 11:9 13:7 14:6 17:15; λαλεῖν ἑτέραις γ., Act.2:4; γ. λαλεῖν καιναῖς, WH, txt. (RV, mg., omit καιναῖς), Mrk.16:17; λαλεῖν γλώσσαις, γλώσσῃ (see ICC, ll. with; DB, iv, 793ff.), Mrk.16:17, WH, txt., R, mg., Act.10:46 19:6, 1Co.12:30 13:1 14:2, 4-6, 13, 18, 23, 27, 39; γλῶσσαι (= λόγοι ἐν γλώσσῃ, 1Co.14:19), 1Co.13:8 14:22; γένη γλωσσῶν, 1Co.12:10, 28; προσεύχεσθαι γλώσσῃ, 1Co.14:14; γλῶσσαν ἔχειν, 1Co.14:26 (Cremer, 163, 679).† (AS)

Usage: Occurs in 47 NT verses. KJV: tongue See also: 1 Corinthians 12:10; Acts 2:11; 1 Peter 3:10.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

κακου kakos G2556 "evil/harm: evil" Adj-GSN

This word means evil or worthless, describing something or someone as bad or depraved. It appears in Matthew 21:41 and Romans 13:3, contrasting with what is good. It is often translated as 'evil' or 'wicked'.

Definition: κακός, -ή, -όν [in LXX chiefly for רַע ;] __1. in general, opposite to ἀγαθός, καλός, in various senses, bad, mean, base, worthless (cl.). __2. In ethical sense, base, evil, wicked: of persons, Mat.21:41 24:48, Php.3:2, Rev.2:2; διαλογισμοί, Mrk.7:21; ὁμιλίαι, 1Co.15:33; ἐπιθυμία (Pro.12:12), Col.3:5; ἔργον, Rom.13:3; neut., κακόν, τὸ κ., evil: Jhn.18:23, Act.23:9, Rom.7:21 14:20 16:19, 1Co.13:5, Heb.5:14, 1Pe.3:10-11, 3Jn.11; pl., Rom.1:30, 1Co.10:6, 1Ti.6:10, Jas.1:13; κ. (τὸ, τὰ κ.) ποιεῖν (πράσσειν), Mat.27:23, Mrk.15:14, Luk.23:22, Jhn.18:30, Rom.3:8 7:19 13:4, 2Co.13:7, 1Pe.3:12; κατεργάζεσθαι, Rom.2:9; of wrongs inflicted, Act.9:13, Rom.12:17, 21 13:10, 1Th.5:15, 2Ti.4:14, 1Pe.3:9. __3. pernicious, harmful, evil: Luk.16:25, Act.16:28 28:5, Tit.1:12, Jas.3:8, Rev.16:2 (Cremer, 325, 741). † SYN.: see: (ἄθεσμος) (AS)

Usage: Occurs in 46 NT verses. KJV: bad, evil, harm, ill, noisome, wicked See also: 1 Corinthians 10:6; Luke 23:22; 1 Peter 3:9.

και kai G2532 "and" Conj

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

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

χειλη cheilos G5491 "lip" Noun-APN

The Greek word for lip refers to the edge of something, like the lip of a cup or the shore of the sea, as seen in Matthew 15:8 and Hebrews 11:12. It can also mean the margin of a body of water. This concept is used figuratively in the Bible to describe speech and communication.

Definition: χεῖλος, -ους, τό, genitive pl., -εων (see Bl., § 8, 4; Thackeray, Gr., I, 151), [in LXX chiefly for שָׂפָה ;] a lip (as in Heb., of the lip as the organ of speech): Mat.15:8, Mrk.7:6, Rom.3:13, 1Co.14:21, Heb.13:15, 1Pe.3:10" (LXX) . Metaphorical, of things, an edge, brink, etc. (Hom., Hdt., al.): of the seashore, Heb.11:12.† (AS)

Usage: Occurs in 7 NT verses. KJV: lip, shore See also: 1 Corinthians 14:21; Hebrews 13:15; 1 Peter 3:10.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

του ho G3588 "the/this/who" Art-GSN

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.

λαλησαι laleō G2980 "to speak" Verb-AAN

To speak or talk, as in Matthew 9:33 and 12:46, where Jesus speaks to the crowds. It can also mean to utter words, like in Revelation 4:1. This word is often translated as preach, say, or tell in the KJV.

Definition: λαλέω, -ῶ, [in LXX chiefly for דּבר pi., also for אמר, etc. ;] __1. to utter: of inanimate things, Rev.4:1 10:4; metaphorically, Heb.11:4 12:24. __2. to talk, speak, say: absol., Mat.9:33 12:46, Mrk.5:35, Luk.8:49; before ὡς, 1Co.13:11, Rev.13:11; εἰς, 1Co.14:9; ἐκ, Mat.12:34; with accusative of thing(s), Mat.10:19, Mrk.11:32, Jhn.8:30, al.; with dative of person(s), Mat.12:46, Luk.24:6, Rom.7:1, al.; with accusative of thing(s) and dative of person(s), Mat.9:18, Jhn.10:6, al.; with prep., πρός, μετά, περί, Mrk.6:50, Luk.1:19 2:33, al.; ἐν, ἐξ, ἀπό, Mat.13:3, Jhn.12:49 14:10, al.; λ. τ. λόγον, Mrk.8:32, al.; before orat. dir. (not cl.), Mrk.14:31, Heb.5:5 11:18; Hebraistically (Dalman, Words, 25f.), ἐλάλησε λέγων, Mat.14:27, Jhn.8:12, Act.8:26, al. SYN.: see: λέγω. (AS)

Usage: Occurs in 269 NT verses. KJV: preach, say, speak (after), talk, tell, utter See also: 1 Corinthians 2:6; Acts 23:18; 1 Peter 3:10.

δολον dolos G1388 "deceit" Noun-ASM

Deceit refers to the act of tricking or misleading someone, often using cunning or cleverness, as seen in Matthew 26:4 and 1 Peter 2:1. It involves using crafty methods to get what you want. This concept is viewed as negative in the Bible.

Definition: δόλος, -ου, ὁ, [in LXX chiefly for מִרְמָה;]__1. in Hom., a bait. __2. a snare. __3. In the abstract, craft, deceit: Mat.26:4, Mrk.7:22 14:1, Jhn.1:47, Act.13:10, Rom.1:29, 2Co.12:16, 1Th.2:3, 1Pe.2:1 2:22 3:10" (LXX) (λαλῆσαι δ.).† (AS)

Usage: Occurs in 11 NT verses. KJV: craft, deceit, guile, subtilty See also: 1 Peter 2:1; Acts 13:10; 1 Peter 2:22.

Study Notes — 1 Peter 3:10

Show Verse Quote Highlights

Context
Cross References
1 Peter 3:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 3:10
Jamieson-Fausset-Brown on 1 Peter 3:10
Matthew Poole's Commentary on 1 Peter 3:10
Trapp's Commentary on 1 Peter 3:10
Ellicott's Commentary on 1 Peter 3:10
Adam Clarke's Commentary on 1 Peter 3:10
Cambridge Bible on 1 Peter 3:10
Barnes' Notes on 1 Peter 3:10
Whedon's Commentary on 1 Peter 3:10
Sermons on 1 Peter 3:10

Context — Turning from Evil

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.

10For, “Whoever would love life and see good days must keep his tongue from evil and his lips from deceitful speech.

11He must turn from evil and do good; he must seek peace and pursue it. 12For the eyes of the Lord are on the righteous, and His ears are inclined to their prayer. But the face of the Lord is against those who do evil.”

Cross References

	Reference	Text (BSB)
1	Psalms 34:12–16	Who is the man who delights in life, who desires to see good days? Keep your tongue from evil and your lips from deceitful speech. Turn away from evil and do good; seek peace and pursue it. The eyes of the LORD are on the righteous, and His ears are inclined to their cry. But the face of the LORD is against those who do evil, to wipe out all memory of them from the earth.
2	James 1:26	If anyone considers himself religious and yet does not bridle his tongue, he deceives his heart and his religion is worthless.
3	1 Peter 2:1	Rid yourselves, therefore, of all malice, deceit, hypocrisy, envy, and slander.
4	1 Peter 2:22	“He committed no sin, and no deceit was found in His mouth.”
5	Revelation 14:5	And no lie was found in their mouths; they are blameless.
6	John 1:47	When Jesus saw Nathanael approaching, He said of him, “Here is a true Israelite, in whom there is no deceit.”
7	James 3:1–10	Not many of you should become teachers, my brothers, because you know that we who teach will be judged more strictly. We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to control his whole body. When we put bits into the mouths of horses to make them obey us, we can guide the whole animal. Consider ships as well. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot is inclined. In the same way, the tongue is a small part of the body, but it boasts of great things. Consider how small a spark sets a great forest ablaze. The tongue also is a fire, a world of wickedness among the parts of the body. It pollutes the whole person, sets the course of his life on fire, and is itself set on fire by hell. All kinds of animals, birds, reptiles, and creatures of the sea are being tamed and have been tamed by man, but no man can tame the tongue. It is a restless evil, full of deadly poison. With the tongue we bless our Lord and Father, and with it we curse men, who have been made in God’s likeness. Out of the same mouth come blessing and cursing. My brothers, this should not be!
8	Proverbs 3:2	for they will add length to your days, years and peace to your life.
9	John 12:25	Whoever loves his life will lose it, but whoever hates his life in this world will keep it for eternal life.
10	Proverbs 8:35	For whoever finds me finds life and obtains the favor of the LORD.

1 Peter 3:10 Summary

This verse reminds us that the way we speak can have a big impact on our lives and our relationship with God. If we want to experience good days and live a life that is pleasing to Him, we need to be careful about what we say and make sure our words are truthful and kind. As it says in Ephesians 4:29, we should speak words that build others up and give them grace. By controlling our tongue and speaking kindly, we can live a life that honors God and experiences His blessing.

Frequently Asked Questions

What does it mean to keep our tongue from evil and our lips from deceitful speech?

This means we should avoid speaking lies, gossip, or hurtful words, and instead speak truthfully and kindly, as encouraged in Ephesians 4:29 and Colossians 3:8.

How can we love life and see good days?

According to this verse, loving life and seeing good days is connected to controlling our speech and avoiding evil, which is also reflected in Proverbs 10:32 and Psalm 34:12-14.

Is this verse saying that if we are good, God will bless us?

While this verse does suggest a connection between our actions and experiencing good days, it's essential to remember that our ultimate blessing comes from knowing and loving God, as seen in John 17:3 and Romans 8:28.

What role does self-control play in this verse?

Self-control is crucial in keeping our tongue from evil and our lips from deceitful speech, which is a fruit of the Spirit, as mentioned in Galatians 5:22-23, and helps us live a life that honors God.

Reflection Questions

In what ways can I practically keep my tongue from evil and my lips from deceitful speech in my daily interactions?
How do I know if my words are causing harm or damage to others, and what can I do to change this?
What are some ways I can seek to speak truthfully and kindly, even in difficult or challenging situations?
How can I cultivate a heart of humility and love, which will help me to speak words that are pleasing to God?

Gill's Exposition on 1 Peter 3:10

For he that will love life,.... This, with what follows here and in the two next verses, are taken out of Ps 34:12 and are produced as a proof of what is before said; that it is a good man's duty not

Jamieson-Fausset-Brown on 1 Peter 3:10

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Will love , [ theloon (G2309)] - 'wishes to love.' He who loves life

Matthew Poole's Commentary on 1 Peter 3:10

He that will love life; he that earnestly desires to lead a quiet and comfortable life here, and to enjoy eternal life hereafter. And see good days; peaceable and prosperous; as evil days are such as are grievous and calamitous, . Let him refrain his tongue from evil: from evil-speaking, railing, reviling, open detraction. And his lips that they speak no guile; tell no lies of his neighbour: or, this may imply whispering, backbiting, or any way secretly and closely speaking evil of him. Under these two, all the vices of the tongue, whereby our neighbour may be wronged, are contained, and the contrary virtues commanded, under the name of blessing.

Trapp's Commentary on 1 Peter 3:10

10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: Ver. 10. Love life] Man is ζωονφιλοζωον, a creature that loves life, saith Aristotle. Who is the man that willeth life? saith David, Psalms 34:12. And hereunto every man will be ready to answer, Ego, I do, as Austin observeth. But when the condition shall be added, Cohibe linguam, &c., Refrain thy tongue, &c., then, saith he, scarce any will appear or accept the motion. And see good days] That is, prosperous and peaceable days; for all the days of the afflicted are evil, Proverbs 15:15, a joyless life is no life. Rebecca was weary of her life, and so was Elijah when he sat under the juniper. Multi etiam magni viri sub Eliae iunipero sedent. For many great men have sat under Elijah’ s juniper tree. It is many a good man’ s case.

Ellicott's Commentary on 1 Peter 3:10

(10) For.—St. Peter will show that he is not going beyond his book when he says that the blessing is only to be obtained by those who bless. He that will love life.—The “will” here is not merely the future tense, but “he that hath a mind to love life.” St. Peter’s quotation, from Psalms 34:12-16, is not exact, according to either Septuagint or Hebrew, but the divergence is probably not due to a confusion of memory, but (as often) designed to bring out an additional significance. The Psalmist had asked merely, “What man is he that lusteth to live?” and he promises merely long life to self-restraint. The Apostle asks, Who cares to have a life worth having, a life which makes a man glad to live? This is the “blessing” spoken of in 1 Peter 3:9—not simply everlasting life, but a life of unruffled happiness. (Comp. Psalms 133:3.) This healthy enjoyment of life, the opposite of a morbid craving for death (see Ecclesiastes 2:17), is implied to be competent for any person to attain who “wills.” “Serene will be our days, and bright, And happy will our nature be, When love is an unerring light, And joy its own security.” See good days.—“See” in the same sense as—e.g., Psalms 27:13; John 3:3; Hebrews 11:5—for to “experience”—consciously to enjoy or to suffer, as the case may be. Let him refrain.—Literally, let him stop. The evil word is on the very tip of his tongue. No guile.—“Guile” is often used, in a very wide sense, of almost anything wrong (see 1 Peter 2:22); but here, probably, the distinction is that “evil” means open railing and bitter speech, while “guile” may mean the words which are “softer than butter, having war in his heart” (Psalms 55:21).

Adam Clarke's Commentary on 1 Peter 3:10

Verse 10. For he that will love life] This is a quotation from Psalms 34:12-16, as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, c. He who wishes to live long and prosperously, must act as he is here directed. 1. He must refrain from evil-speaking, lying, and slandering. 2. He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions. 3. He must avoid evil, keep going away εκκλινατω, from evil. 4. He must do good he must walk in the way of righteousness. 5. He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away. He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "A certain person, travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him, and told her father. He said, Call the man in. When he came in, the rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life, and desireth to see good days, let him refrain his tongue from evil, and his lips from speaking guile? This is the elixir of life, and is found in the mouth of man."

Cambridge Bible on 1 Peter 3:10

10–12. For he that will love life] The three verses are from the LXX. version of Psa 34:12-16. It is characteristic of St Peter that he thus quotes from the Old Testament without any formula of citation. (See 2 Peter 2:22.) In this case, however, the quotation does not agree with the extant text of the LXX. which gives “What man is he that would fain have life, loving good days?” The English version of the first clause hardly expresses the force of the Greek, which gives literally, he that willeth to love life. The combination may have been chosen to express the strength of the yearning for life in its lower or higher forms which the words imply, or more probably that the object wished for is not mere life, as such, but a life that a man can love, instead of hating with the hatred that is engendered, on the one hand, by the satiety of the pleasure seeker, and on the other, by bitterness and wrath. It need hardly be said that the Apostle uses the words of the Psalmist in a higher meaning. “Life” with him is “life eternal,” and the “good days” are not those of outward prosperity, but of the peace that passeth understanding.let him refrain his tongue from evil] The last words were probably those which determined the choice of the quotation. In itself it is, of course, inclusive of the “guile,” which follows in the second clause, but here it follows the laws of antithetical parallelism which prevail in Hebrew Poetry, and must be understood of open evil, such as the “railing” which the Apostle had just condemned.

Barnes' Notes on 1 Peter 3:10

For he that will love life - Greek, “He willing, (θέλων thelōn,) or that wills to love life.” It implies that there is some positive desire to live; some active wish that life should be prolonged.

Whedon's Commentary on 1 Peter 3:10

10, 11. The counsels just given are fortified by a citation from Psalms 34:15-17, nearly verbatim, from the Septuagint.

Sermons on 1 Peter 3:10

	Sermon	Description
	A Vision of My Mission (Field)—part 1 by Aaron Hurst	In this sermon, the speaker emphasizes the importance of having a clear mission and vision in life. He asks thought-provoking questions about the purpose of our existence and the g
	The Good Life by Chuck Smith	This sermon from 1 Peter chapter 3 focuses on the concept of living the 'good life' as outlined in Psalms 34 and Ecclesiastes, emphasizing the importance of refraining from evil sp
	1 Peter 3:10 by John Gill	John Gill emphasizes the importance of loving life through righteous living as outlined in 1 Peter 3:10. He explains that true love for life involves avoiding evil, doing good, and
	Letter, 1 Timothy 4:8 by John Nelson Darby	John Nelson Darby emphasizes the significance of godliness as a pathway to happiness and blessing in life, drawing from 1 Timothy 4:8 and its connection to Psalm 34. He explains th
	Blessed Are the Peacemakers by Richard E. Bieber	Richard E. Bieber preaches on the significance of being peacemakers, who bring the peace of God into this troubled world. He emphasizes that peacemakers, like Jesus, may bring disr
	Homily 8 on the Statues by St. John Chrysostom	John Chrysostom delivers a sermon exhorting virtue, emphasizing the importance of abstaining from oaths. He reflects on the comforting aspects of Scripture, highlighting how God's
	A Detestable, Stinking Weed by Thomas Brooks	Thomas Brooks emphasizes the destructive nature of lying, identifying Satan as the father of lies and the originator of sin. He explains that lying not only reflects the character