1 Peter 3:19

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1 Peter 3:19 in Multiple Translations

Berean Standard Bible BSB

in whom He also went and preached to the spirits in prison

King James Version KJV

By which also he went and preached unto the spirits in prison;

American Standard Version ASV

in which also he went and preached unto the spirits in prison,

Bible in Basic English BBE

By whom he went to the spirits in prison, preaching to those

Free Bible Version FBV

He went to speak to those “imprisoned”

Geneva Bible 1599 GNV

By the which hee also went, and preached vnto the spirits that are in prison.

Young's Literal Translation YLT

in which also to the spirits in prison having gone he did preach,

World English Bible WEB

in whom he also went and preached to the spirits in prison,

Noah Webster Bible WBS

By which also he went and preached to the spirits in prison;

Douay-Rheims 1899 DRV

In which also coming he preached to those spirits that were in prison:

Translation for Translators T4T

The Spirit also helped him as he went to proclaim God’s victory to the evil spirits whom God had imprisoned in the heavens (OR, to the spirits of those who had died, and who were in the place where the spirits of dead people are).

Plain English Version PEV

Then Jesus went and talked to the spirits that are locked up like prisoners.

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Berean Amplified Bible — 1 Peter 3:19

BAB

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1 Peter 3:19 Interlinear (Deep Study)

BIB

GRK εν ω και τοις εν φυλακη πνευμασιν πορευθεις εκηρυξεν

εν en G1722 in/on/among Prep

ω hos, hē G3739 which Rel-DSN

και kai G2532 and Conj

τοις ho G3588 the/this/who Art-DPN

εν en G1722 in/on/among Prep

φυλακη phulakē G5438 prison/watch: prison Noun-DSF

πνευμασιν pneuma G4151 spirit/breath: spirit Noun-DPN

πορευθεις poreuō G4198 to travel Verb-AOP-NSM

εκηρυξεν kērussō G2784 to preach Verb-AAI-3S

Greek Word Study

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Greek Word Reference — 1 Peter 3:19

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.

ω hos, hē G3739 "which" Rel-DSN

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

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

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

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.

τοις ho G3588 "the/this/who" Art-DPN

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.

εν en G1722 "in/on/among" Prep

φυλακη phulakē G5438 "prison/watch: prison" Noun-DSF

This word refers to a prison, guard, or watch, like in Acts 12:10 where Peter was held in prison by King Herod's guards. It can also mean a place of protection or a time of vigilance, as in Luke 2:8 where shepherds kept watch over their flocks.

Definition: φυλακή, -ῆς, ἡ (φυλάσσω) [in LXX chiefly for מִשְׁמֶרֶת and cogn. forms, also for כֶּלֶא etc. ;] __(a) actively, a guarding, guard, watch (Hom., Plat., Xen., al.): cogn. accusative, φυλάσσειν φυλακάς, to keep watch, Luk.2:8; __(b) of those who keep watch (as also Lat. custodia), a guard; pl., sentinels, a guard (Hom., al.): Act.12:10; __(with) of the place where persons are kept under guard, a prison (Hdt., Thuc., al.): Mat.14:10, Mrk.6:17, Luk.3:20, Act.5:19, 2Co.6:5, 1Pe.3:19, Rev.18:2, al.; __(d) of the time during which guard was kept by night (Lest. vigilia; Anthol.), a watch: Mat.14:25 24:43, Mrk.6:48, Luk.12:38 (AS)

Usage: Occurs in 45 NT verses. KJV: cage, hold, (im-)prison(-ment), ward, watch See also: 1 Peter 3:19; Luke 3:20; Hebrews 11:36.

πνευμασιν pneuma G4151 "spirit/breath: spirit" Noun-DPN

The Greek word for spirit or breath refers to the vital principle or mental disposition of a person, as seen in John 3:8 and 1 Corinthians 5:5. It can also mean a superhuman spirit, like the Holy Spirit in Acts 2:2.

Definition: πνεῦμα, -τος, τό, [in LXX chiefly and very frequently for רוּחַ ;] __1. of air in motion; __(a) wind: Jhn.3:8; pl., Heb.1:7 (LXX); __(b) breath: π. ζωῆς, Rev.11:11; π. τοῦ στόματος, figuratively, 2Th.2:8 (cf. Ps 32 (33)6). __2. Of the vital principle, the spirit (Arist., Polyb., al.): Luk.8:55, Jhn.19:30, Act.7:59, al.; opposite to σάρξ, Mat.26:41, Mrk.14:38, 1Co.5:5, al.; to σῶμα, Rom.8:10, 1Co.6:17 7:34, 1Pe.4:6; to ψυχή, Php.1:27, Heb.4:12; τὸ π. καὶ ἡ ψ. καὶ τ. σῶμα, 1Th.5:23 (M, Th., in l.); dative, τῷ π., in spirit, Mrk.2:8 8:12, Jhn.11:33 13:21, Act.18:25, Rom.12:11, 1Co.7:34, 1Pe.3:18, al.; of the human spirit of Christ, Rom.1:4, 1Ti.3:16. __3. spirit, i.e. frame of mind, disposition, influence: Luk.1:17, Rom.8:15, 1Co.4:21, Gal 6:1, Eph.2:2, 2Ti.1:7, 1Jn.4:6, al. __4. An incorporeal being, a spirit: Luk.24:37, 39 Act.23:8; π. ὁ θεός, God is spirit, Jhn.4:24; πατὴρ τῶν π., Heb.12:9; of disembodied human beings, Heb.12:23, 1Pe.3:19 (ICC, in l.; DB, iii, 795); of angels. Heb.1:14; of demons or evil spirits, Mat.8:16, Mrk.9:20, Luk.9:39, al.; π. πύθυωνα, Act.16:16; πνεύματα δαιμονίων, Rev.16:14; π. δαιμονίου ἀκαθάρτου, Luk.4:33; π. ἀσθενείας (Bl., §35, 5), Luk.13:11; π. ἀκάθαρτον, Mat.10:1, Mrk.1:23, Luk.4:36, Act.5:16; π. ἄλαλον (καὶ κωφόν), Mrk.9:17, 25; πονηρόν, Luk.7:21, Act.19:12, al. __5. Of the Holy Spirit, π. ἅγιον, τὸ ἅ. π., τὸ π. τὸ ἅ. τὸ π., π. (the article as a rule being used when the Spirit is regarded as a Person or a Divine Power, and omitted when the reference is to an operation, influence or gift of the Spirit; see WM, 151:5; Bl., §46, 7): anarth., Mat.1:18 3:11, 16 4:1, Mrk.1:8 (Swete, in l.), ib.10, Luk.1:15, Jhn.7:39, Act.19:2, Rom.5:5, 1Co.2:4, al.; with art., Mat.4:1 12:31, 32 Mrk.1:10 3:29, Luk.2:26, Jhn.7:36 14:26, Act.4:31 5:3, Rom.8:16, al.; (τὸ) π. (τοῦ) θεοῦ, Mat.3:16, Rom.8:9, Eph.3:16, 1Jn.4:2, al.; τὸ π. τ. πατρός, Mat.10:20; π. θεοῦ ζῶντος, 2Co.3:3; (τὸ) π. τοῦ κυρίου, Luk.4:18, Act.5:9 8:39; τὸ π. Ἰησοῦ, Act.16:7; Χριστοῦ, Rom.8:9; Ἰησοῦ Χριστοῦ, Php.1:19; τὸ π. τ. ἀληθείας, Jhn.15:26 16:13, 1Jn.4:6; λείγει (μαρτυρεῖ) τὸ π. (τὸ ἅγιον), Act.21:11 28:25, 1Ti.4:1, Heb.3:7 10:15, Rev.14:13; before τ. ἐκκλησίαις, Rev.2:7, 11 17, 29, 3:6, 12, 22; ἐν τ. π., Luk.2:27; κατὰ πνεῦμα, Rom.8:4, 5; ἐξ ὕδατος καὶ π., Jhn.3:5, διὰ πνεύματος αἰωνίου, Heb.9:14; ἐν ἁγιασμῷ πνεύματος, 2Th.2:13, 1Pe.1:2; ἓν π., 1Co.12:13, Eph.2:18 4:4; ὁ δὲ κύριος τὸ π. ἐστιν, 2Co.3:17; of that which is effected or governed by the Spirit, opposite to γράμμα, Rom.2:29 7:6, 2Co.3:6. SYN.: νοῦς, which in NT is contrasted with π. as "the action of the understanding in man with that of the spiritual or ecstatic impulse" (DB, iv, 612); ψυχή — the usual term in cl. psychology—in NT, "expresses man as apart from God, a separate individual, π. expresses man as drawing his life from God" (DB, 1-vol., 872). (AS)

Usage: Occurs in 350 NT verses. KJV: ghost, life, spirit(-ual, -ually), mind See also: 1 Corinthians 2:4; Acts 7:59; 1 Peter 1:2.

πορευθεις poreuō G4198 "to travel" Verb-AOP-NSM

To travel means to go from one place to another, as in Matthew 2:20, or to journey through life, as in Luke 13:31.

Definition: πορεύω, (πόρος, a ford, a passage), [in LXX chiefly for הלךְ ;] in cl. (the act. becomes obsolete in late Gk.; see M, Pr., 162), to cause to go over, carry, convey. Mid. (always in LXX and NT), ־ομαι, to go, proceed, go on one's way: with accusative, ὁδόν, Act.8:39; before ἐκεῖθεν, Mat.19:15; ἐντεῦθεν, Luk.13:31; ἀπό, Mat.25:41, Luk.4:42; εἰς, Mat.2:20, Mrk.16:12, Luk.1:39, Jhn.7:35, al; εἰς εἰρήνην (cf. 1Ki.1:17). Luk.7:50; ἐν εἰρήνῃ, Act.16:36; ἐπί, with accusative, Mat.22:9, Act.25:12, al; ἕως, Act.23:23; οὗ, Luk.24:28, 1Co.16:6; πρός, with accusative of person(s), Mat.25:9, Luk.11:5, al.; κατὰ τ. ὁδόν, Act.8:36; διά, with genitive, Mat.12:1, Mrk.9:30; with inf., Luk.2:3, Jhn.14:2; σύν, Luk.7:6, al.; ἵνα, Jhn.11:11; absol., Mat.2:9, Luk.7:8, Jhn.4:50, Act.5:20, al.; ptcp., πορευθείς (on the pass. form of the aor., see M, Pr., 161f.), redundant (as in Heb. and Aram.; V. M, Pr., 231; Dalman, Words, 21), Mat.2:8, Luk.7:22, al. Metaphorical (cf. Soph., O.T., 884; Xen., Cyr., 2, 2, 24, al), __(a) like οἴχομαι in cl., as euphemism for θνήσκω (so הלךְ in Gen.15:2); Luk.22:22 and perh. also 13:33 (see Field, Notes, 66); __(b) in ethical sense (Deu.19:9, Psa.14:2, al; cf. M, Pr., 11.2; Kennedy, Sources, 107): before ἐν, Luk.1:6, 1Pe.4:3, 2Pe.2:19; κατά, with accusative, 2Pe.3:3, Ju 16, 18; with dative (Bl, §38, 3), Act.9:31 14:16, Ju 11; __(with) of disciples or partisans ( Jdg.2:12, 3Ki.11:10, Sir.46:10): before ὀπίσω, with genitive of person(s), Luk.21:8 (cf. δια-, εἰς-, (-μαι), ἐκ- (-μαι), ἐν- (-μαι), ἐπι- (-μαι), παρα- (-μαι), προ-, προσ- (-μαι), συν- (-μαι)). (AS)

Usage: Occurs in 147 NT verses. KJV: --depart, go (away, forth, one's way, up), (make a, take a) journey, walk See also: 1 Corinthians 10:27; Luke 7:6; 1 Peter 3:19.

εκηρυξεν kērussō G2784 "to preach" Verb-AAI-3S

To preach means to proclaim or herald a message, especially the gospel. It is used in Mark 1:45 and Luke 4:18-19 to describe Jesus' ministry of proclaiming God's truth. This preaching is a public declaration of God's message.

Definition: κηρύσσω [in LXX chiefly for קָרָא ;] to be a herald, to proclaim: Mrk.1:45 7:36, Luk.4:18-19" (LXX) (but see Field, Notes, 174) Luk.8:39, Rom.2:21, 1Co.9:27, Gal.5:11, al.; in NT, chiefly of the proclamation of the Gospel, to proclaim, preach: τὸ εὐαγέλιον, Mat.4:23 9:35 24:14 26:13, Mrk.1:14 13:10 14:9 16:15, Gal.2:2, Col.1:23, 1Th.2:9; before εἰς, Mrk.1:39 13:10, Luk.4:44, 1Th.2:9; ἵνα, Mrk.6:12; with inf.. Rom.2:21; κ. Χριστόν, Ἰησοῦν, Act.8:5 9:20 19:13, 1Co.1:23 15:12, 2Co.1:19 11:4, Php.1:15; 1Ti.3:16 (cf. προ-κηρύσσω) (AS)

Usage: Occurs in 60 NT verses. KJV: preacher(-er), proclaim, publish See also: 1 Corinthians 1:23; Luke 24:47; 1 Peter 3:19.

Study Notes — 1 Peter 3:19

Show Verse Quote Highlights

Context
Cross References
1 Peter 3:19 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 3:19
Jamieson-Fausset-Brown on 1 Peter 3:19
Matthew Poole's Commentary on 1 Peter 3:19
Trapp's Commentary on 1 Peter 3:19
Ellicott's Commentary on 1 Peter 3:19
Adam Clarke's Commentary on 1 Peter 3:19
Cambridge Bible on 1 Peter 3:19
Barnes' Notes on 1 Peter 3:19
Whedon's Commentary on 1 Peter 3:19
Sermons on 1 Peter 3:19

Context — Suffering for Righteousness

17For it is better, if it is God’s will, to suffer for doing good than for doing evil. 18For Christ also suffered for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive in the Spirit,

19in whom He also went and preached to the spirits in prison

20who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In the ark a few people, only eight souls, were saved through water. 21And this water symbolizes the baptism that now saves you also—not the removal of dirt from the body, but the pledge of a clear conscience toward God—through the resurrection of Jesus Christ,

Cross References

	Reference	Text (BSB)
1	1 Peter 4:6	That is why the gospel was preached even to those who are now dead, so that they might be judged as men in the flesh, but live according to God in the spirit.
2	Isaiah 61:1	The Spirit of the Lord GOD is on Me, because the LORD has anointed Me to preach good news to the poor. He has sent Me to bind up the brokenhearted, to proclaim liberty to the captives and freedom to the prisoners,
3	Isaiah 42:7	to open the eyes of the blind, to bring prisoners out of the dungeon and those sitting in darkness out from the prison house.
4	Isaiah 49:9	to say to the prisoners, ‘Come out,’ and to those in darkness, ‘Show yourselves.’ They will feed along the pathways, and find pasture on every barren hill.
5	Nehemiah 9:30	You were patient with them for many years, and Your Spirit admonished them through Your prophets. Yet they would not listen, so You gave them into the hands of the neighboring peoples.
6	Revelation 20:7	When the thousand years are complete, Satan will be released from his prison,
7	1 Peter 1:11–12	trying to determine the time and setting to which the Spirit of Christ in them was pointing when He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, when they foretold the things now announced by those who preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things.
8	Revelation 19:10	So I fell at his feet to worship him. But he told me, “Do not do that! I am a fellow servant with you and your brothers who rely on the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.”

1 Peter 3:19 Summary

This verse tells us that after Jesus died on the cross, He went and preached to the spirits in prison. This means that Jesus went to the place where the spirits of people who had died were being held, and He proclaimed His message of salvation and triumph over sin and death. This shows us that Jesus has power and authority over all creation, including the spiritual realm (as seen in Colossians 1:15-20 and Psalm 24:7-10). It also reminds us that Jesus is the one who brings hope and salvation to those who are lost or rebellious, and that He has triumphed over sin and death (as seen in 1 Corinthians 15:55-57 and Romans 6:9-10).

Frequently Asked Questions

Where did Jesus go after He died on the cross?

According to 1 Peter 3:19, after His death, Jesus went and preached to the spirits in prison, which likely refers to the time between His death and resurrection, as described in Ephesians 4:9-10 and Psalm 68:18-20.

Who are the spirits in prison that Jesus preached to?

The Bible doesn't give a clear answer, but based on the context of 1 Peter 3:20, it's possible that these spirits are the fallen angels or unrepentant people from the time of Noah, as described in Genesis 6:1-8 and 2 Peter 2:4-5.

What did Jesus preach to the spirits in prison?

The Bible doesn't specify the exact content of Jesus' message, but based on other scriptures like Isaiah 61:1-2 and Luke 4:18-19, it's likely that He proclaimed the good news of salvation and triumph over sin and death.

Is this verse saying that Jesus gave people a second chance to be saved after they died?

No, this verse is not teaching a second chance at salvation after death, as stated in Hebrews 9:27, but rather highlighting Jesus' victory over sin and death, and possibly proclaiming His triumph to those who had previously rejected God, as seen in Colossians 2:15.

Reflection Questions

What does it mean for Jesus to preach to spirits in prison, and how does this relate to His mission on earth?
How does this verse show Jesus' power and authority over all creation, including the spiritual realm?
What can we learn from Jesus' actions in this verse about His character and heart for those who are lost or rebellious?
How does this verse impact our understanding of the afterlife and the fate of those who have died without knowing Jesus?
What comfort or hope can we find in the fact that Jesus has triumphed over sin and death, and that He has preached to spirits in prison?

Gill's Exposition on 1 Peter 3:19

By which also he went and preached unto the spirits in prison.

Jamieson-Fausset-Brown on 1 Peter 3:19

By which also he went and preached unto the spirits in prison; No JFB commentary on this verse.

Matthew Poole's Commentary on 1 Peter 3:19

By which also; by which Spirit, mentioned in the end of the former verse, i.e. by, or in, his Divine nature, the same by which he was quickened. He; Christ. This notes the person that went and preached, as the former doth the nature in which, and so shows that what is here spoken of the person of Christ, is to be understood of him according to his Divine nature. Went; or, came, viz. from heaven, by all anthropopathy, by which figure God is often in Scripture said to go forth, , to come down, , and go down, ; which two latter places are best understood of the Second Person. This therefore here notes in Christ not a change of place, but a special operation, and testification of his presence. And preached; viz. by Noah, inspired by him, that he might be a preacher of righteousness, to warn a wicked generation of approaching judgment, and exhort them to repentance. Unto the spirits; souls of men departed, which are frequently called spirits, . In prison; i.e. in hell, so it is taken, ; compare with , where prison is mentioned as a type or representation of hell; and the Syriac renders the word by Sheol, which signifies sometimes the grave and sometimes hell. See the like expression, ,5 Jude 1:6.

Trapp's Commentary on 1 Peter 3:19

19 By which also he went and preached unto the spirits in prison; Ver. 19. He went and preached] Righteousness, i.e. repentance, 2 Peter 2:5, and the faith of the gospel, 1 Peter 4:6, whereby some of those many that perished in the waters arrived at heaven, Nunquam sero, si serio. Christ went to them as an ambassador sent by his Father, and spake to their hearts.

Ellicott's Commentary on 1 Peter 3:19

(19) By which.—If “by the Spirit” had been right in the former verse, this translation might have stood here, though the word is literally in; for “in” is often used to mean “in the power of,” “on the strength of:” e.g., Romans 8:15. But as that former rendering is untenable, we must here keep strictly to in which—i.e., in spirit. This might mean either of two things: (1) “spiritually speaking,” “so far as thought and sympathy goes,” as, for instance, 1 Corinthians 5:3, Colossians 2:5; or else (2) “in spirit,” as opposed to “in the body”—i.e., “out of the body” (2 Corinthians 12:2; comp. Revelation 1:10), as a disembodied spirit. We adopt the latter rendering without hesitation, for reasons which will be clearer in the next Note. He went and preached unto the spirits in prison.—There are two main ways of interpreting this mysterious passage. (1) The spirits are understood as being now in prison, in consequence of having rejected His preaching to them while they were still on earth. According to this interpretation—which has the support of such names as Pearson, Hammond, Barrow, and Leighton (though he afterwards modified his opinion). among ourselves, besides divers great theologians of other countries, including St. Thomas Aquinas on the one hand and Beza on the other—it was “in spirit,” i.e., mystically speaking, our Lord Himself who, in and through the person of Noah, preached repentance to the old world. Thus the passage is altogether dissociated from the doctrine of the descent into hell; and the sense (though not the Greek) would be better expressed by writing, He had gone and preached unto the spirits (now) in prison. In this case, however, it is difficult to see the purpose of the digression, or what could have brought the subject into St. Peter’s mind. (2) The second interpretation—which is that of (practically) all the Fathers, and of Calvin, Luther (finally), Bellarmine, Bengel, and of most modern scholars—refers the passage to what our Lord did while His body was dead. This is the most natural construction to put upon the words “in which also” (i.e., in spirit). It thus gives point to the saying that He was “quickened in spirit,” which would otherwise be left very meaningless. The “spirits” here will thus correspond with “in spirit” there. It is the only way to assign any intelligible meaning to the words “He went and” to suppose that He “went” straight from His quickening in spirit—i.e., from His death. It is far the most natural thing to suppose that the spirits were in prison at the time when Christ went and preached to them.

Adam Clarke's Commentary on 1 Peter 3:19

Verse 19. By which] Spirit, his own Divine energy and authority. He went and preached] By the ministry of Noah, one hundred and twenty years. Unto the spirits in prison] The inhabitants of the antediluvian world, who, having been disobedient, and convicted of the most flagrant transgressions against God, were sentenced by his just law to destruction. But their punishment was delayed to see if they would repent; and the long-suffering of God waited one hundred and twenty years, which were granted to them for this purpose; during which time, as criminals tried and convicted, they are represented as being in prison-detained under the arrest of Divine justice, which waited either for their repentance or the expiration of the respite, that the punishment pronounced might be inflicted. This I have long believed to be the sense of this difficult passage, and no other that I have seen is so consistent with the whole scope of the place. That the Spirit of God did strive with, convict, and reprove the antediluvians, is evident from Genesis 6:3: My Spirit shall not always strive with man, forasmuch as he is flesh; yet his days shall be one hundred and twenty years. And it was by this Spirit that Noah became a preacher of righteousness, and condemned that ungodly world, Hebrews 11:7, who would not believe till wrath-Divine punishment, came upon them to the uttermost. The word πνευμασι, spirits, is supposed to render this view of the subject improbable, because this must mean disembodied spirits; but this certainly does not follow, for the spirits of just men made perfect, Hebrews 12:23, certainly means righteous men, and men still in the Church militant; and the Father of spirits, Hebrews 12:9, means men still in the body; and the God of the spirits of all flesh, Numbers 16:22; Numbers 27:16, means men not in a disembodied state. But even on this word there are several various readings; some of the Greek MSS. read πνευματι, in spirit, and one πνευματιαγιω, in the Holy Spirit. I have before me one of the first, if not the very first edition of the Latin Bible; and in it the verse stands thus: In quo et hiis, qui in carcere erant, SPIRITUALITER veniens praedicavit; "by which he came spiritually, and preached to them that were in prison." In two very ancient MSS. of the Vulgate before me, the clause is thus: In quo et his qui in carcere erant SPIRITU venient praedicavit; "in which, coming by the Spirit, he preached to those who were in prison." This is the reading also in the Complutensian Polyglot. Another ancient MS. in my possession has the words nearly as in the printed copy: In quo et hiis qui in carcere CONCLUSI erant SPIRITUALITER veniens praedicavit; "in which, coming spiritually, he preached to those who were SHUT UP in prison." Another MS., written about A. D. 1370, is the same as the printed copy. The common printed Vulgate is different from all these, and from all the MSS.

Cambridge Bible on 1 Peter 3:19

19. by which also he went and preached unto the spirits in prison] We enter here on a passage of which widely different interpretations have been given. It seems best in dealing with it to give in the first place what seems to be the true sequence of thought, and afterwards to examine the other views which appear to the present writer less satisfactory. It is obvious that every word will require a careful study in its relation to the context. (1) For “by which” we ought to read “in which.” It was not by the instrumentality of the Holy Spirit, but in His human spirit as distinct from the flesh, that He who had preached to men living in the flesh on earth now went and preached to the spirits that had an existence separate from the flesh. (2) The word “went” is, in like manner, full of significance. It comes from the Apostle who was the first to proclaim that the “spirit” or “soul” of Christ had passed into Hades, but had not been left there (Acts 2:31). It agrees with the language of St Paul in the Epistle to which we have found so many references in this Epistle, that He had “descended first into the lower parts of the earth,” i.e. into the region which the current belief of the time recognised as the habitation of the disembodied spirits of the dead (Ephesians 4:9). It harmonises with the language of the Apostle who was St Peter’s dearest friend when he records the language in which the risen Lord had spoken of Himself as having “the keys of Hades and of death,” as having been dead, but now “alive for evermore” (Revelation 1:18). Taking all these facts together, we cannot see in the words anything but an attestation of the truth which the Church Catholic has received in the Apostles’ Creed, that Christ “died and was buried and descended into Hell.” And if we accept the record of St Peter’s speeches in the Acts as a true record, and compare the assured freedom and clearness of his teaching there with his imperfect insight into the character of our Lord’s work during the whole period of His ministry prior to the Resurrection, we can scarcely fail to see in his interpretation of the words “thou shalt not leave my soul in hell,” the first-fruits of the method of prophetic interpretation which he had learnt from our Lord Himself when He expounded to His disciples the things that were written concerning Himself in the Law, and the Prophets, and the Psalms (Luke 24:44), when He spoke to them of “the things pertaining to the kingdom of God” (Acts 1:3).

Barnes' Notes on 1 Peter 3:19

By which - Evidently by the Spirit referred to in the previous verse - ἐνᾧ en hō - the divine nature of the Son of God; that by which he was “quickened” again, after he had been put to death;

Whedon's Commentary on 1 Peter 3:19

19. By which—Better, In which, namely, his pre-existent divine nature. He went—Literally, having gone.

Sermons on 1 Peter 3:19

	Sermon	Description
	The Meaning of Life - 2. Where We Begin by Norman Grubb	In this sermon, the speaker emphasizes the concept of slavery and freedom in relation to our spiritual lives. They explain that as humans, we are all slaves to something, whether i
	Between Death and Resurrection - Part 2 by David Pawson	In this sermon, the preacher discusses the concept of regret and the certainty of the afterlife. He emphasizes that once a person is in the prison of death, there is no going back
	How to Identify a False Cult by A.W. Tozer	In this sermon, the preacher discusses the concept of judgment and the role of Jesus in preaching to those who have died. He emphasizes that God treats every human being as an inte
	Where We Begin by Norman Grubb	In this sermon, the preacher discusses the concept of slavery and how it has been the eternal purpose of God. He explains that as humans, we have been enslaved to our flesh and hav
	Standing for God in the Last Days by Zac Poonen	This sermon emphasizes the importance of standing firm in righteousness and obedience to God's word in the last days, drawing parallels between the days of Noah and Lot with the pr
	1 Peter 3:19 by John Gill	John Gill explores 1 Peter 3:19, discussing the various interpretations of Christ's preaching to the spirits in prison. He argues against the notion that Christ's human soul descen
	Epistle 33 by George Fox	George Fox preaches about the importance of waiting in the light of Christ, being guided by His power and wisdom, and manifesting the fear and dread of the Lord in all aspects of l