1 Peter 3

1Pe 3:1-22.

RELATIVE

DUTIES OF

HUSBANDS AND

WIVES:

EXHORTATIONS TO

LOVE AND

FORBEARANCE:

RIGHT

CONDUCT UNDER

PERSECUTIONS FOR

RIGHTEOUSNESS'

SAKE, AFTER

CHRIST'S

EXAMPLE,

WHOSE

DEATH

RESULTED IN

QUICKENING TO

US THROUGH

HIS

BEING

QUICKENED

AGAIN, OF

WHICH

BAPTISM

IS THE

SACRAMENTAL

SEAL.

1. Likewise--Greek, "In like manner," as "servants" in

their sphere; compare the reason of the woman's subjection,

1Co 11:8-10;

1Ti 2:11-14.

your own--enforcing the obligation: it is not strangers ye are

required to be subject to. Every time that obedience is enjoined

upon women to their husbands, the Greek, "idios," "one's

own peculiarly," is used, while the wives of men are designated only by

heauton, "of themselves." Feeling the need of leaning on one

stronger than herself, the wife (especially if joined to an

unbeliever) might be tempted, though only spiritually, to enter

into that relation with another in which she ought to stand to "her

own spouse

(1Co 14:34, 35,

"Let them ask their own [idious] husbands at home"); an

attachment to the person of the teacher might thus spring up, which,

without being in the common sense spiritual adultery, would still

weaken in its spiritual basis the married relation [STEIGER].

that, if--Greek, "that even if." Even if you have

a husband that obeys not the word (that is, is an unbeliever).

without the word--independently of hearing the word

preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct

Gospel discourse of the wives, "they may (literally, in

oldest manuscripts, 'shall,' which marks the almost objective

certainty of the result) be won" indirectly. "Unspoken acting is

more powerful than unperformed speaking" [ŒCUMENIUS]. "A soul converted is gained to itself,

to the pastor, wife, or husband, who sought it, and to Jesus Christ;

added to His treasury who thought not His own precious blood too dear

to lay out for this gain" [LEIGHTON]. "The

discreet wife would choose first of all to persuade her husband to

share with her in the things which lead to blessedness; but if this be

impossible, let her then alone diligently press after virtue, in all

things obeying him so as to do nothing at any time against his will,

except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA].

2. behold--on narrowly looking into it, literally, "having

closely observed."

chaste--pure, spotless, free from all impurity.

fear--reverential, towards your husbands. Scrupulously

pure, as opposed to the noisy, ambitious character of worldly

women.

3. Literally, "To whom let there belong (namely, as their

peculiar ornament) not the outward adornment (usual in the sex which

first, by the fall, brought in the need of covering, Note,

see on

1Pe 5:5)

of," &c.

plaiting--artificial braiding, in order to attract admiration.

wearing--literally, "putting round," namely, the head, as a

diadem--the arm, as a bracelet--the finger, as rings.

apparel--showy and costly. "Have the blush of modesty on thy

face instead of paint, and moral worth and discretion instead of gold

and emeralds" [MELISSA].

4. But--"Rather." The "outward adornment" of jewelry, &c., is

forbidden, in so far as woman loves such things, not in so far as she

uses them from a sense of propriety, and does not abuse them.

Singularity mostly comes from pride and throws needless hindrances to

religion in the way of others. Under costly attire there may be a

humble mind. "Great is he who uses his earthenware as if it were plate;

not less great is he who uses his silver as if it were earthenware"

[SENECA in ALFORD].

hidden--inner man, which the Christian instinctively

hides from public view.

of the heart--consisting in the heart regenerated and

adorned by the Spirit. This "inner man of the heart" is the subject of

the verb "be,"

1Pe 3:3,

Greek: "Of whom let the inner man be," namely, the distinction

or adornment.

in that--consisting or standing in that as its element.

not corruptible--not transitory, nor tainted with corruption, as

all earthly adornments.

meek and quiet--meek, not creating disturbances:

quiet, bearing with tranquillity the disturbances caused by

others. Meek in affections and feelings; quiet in words,

countenance, and actions [BENGEL].

in the sight of God--who looks to inward, not merely outward

things.

of great price--The results of redemption should correspond to

its costly price

(1Pe 1:19).

5. after this manner--with the ornament of a meek and quiet

spirit (compare the portrait of the godly wife,

Pr 31:10-31).

trusted--Greek, "hoped." "Holy" is explained by "hoped in

(so as to be 'united to,' Greek) God." Hope in God is the

spring of true holiness [BENGEL].

in subjection--Their ornament consisted in their subordination.

Vanity was forbidden

(1Pe 3:3)

as being contrary to female subjection.

6. Sara--an example of faith.

calling him lord--

(Ge 18:12).

ye are--Greek, "ye have become": "children" of Abraham

and Sara by faith, whereas ye were Gentile aliens from the

covenant.

afraid with any amazement--Greek, "fluttering alarm,"

"consternation." Act well, and be not thrown into sudden panic,

as weak females are apt to be, by any opposition from without. BENGEL translates, "Not afraid OF

any fluttering terror coming from without"

(1Pe 3:13-16).

So the Septuagint,

Pr 3:25

uses the same Greek word, which Peter probably refers to. Anger

assails men; fear, women. You need fear no man in doing what is

right: not thrown into fluttering agitation by any sudden outbreak of

temper on the part of your unbelieving husbands, while you do

well.

7. dwell--Greek, "dwelling": connected with the verb,

1Pe 2:17,

"Honor all."

knowledge--Christian knowledge: appreciating the due relation of

the sexes in the design of God, and acting with tenderness and

forbearance accordingly: wisely: with wise consideration.

them . . . giving honour to the wife--translate

and punctuate the Greek rather, "dwelling according to knowledge

with the female (Greek adjective, qualifying 'vessel'; not as

English Version, a noun) as with the weaker vessel (see on

1Th 4:4.

Both husband and wife are vessels in God's hand, and of God's making,

to fulfil His gracious purposes. Both weak, the woman the

weaker. The sense of his own weakness, and that she, like

himself, is God's vessel and fabric, ought to lead him to act

with tender and wise consideration towards her who is the weaker

fabric), giving (literally, 'assigning,'

'apportioning') honor as being also (besides being man and wife)

heirs together," &c.; or, as the Vatican manuscript reads, as to those

who are also (besides being your wives) fellow heirs." (The reason why

the man should give honor to the woman is, because God gives

honor to both as fellow heirs; compare the same argument,

1Pe 3:9).

He does not take into account the case of an unbelieving wife,

as she might yet believe.

grace of life--God's gracious gift of life

(1Pe 1:4, 13).

that your prayers be not hindered--by dissensions, which prevent

united prayer, on which depends the blessing.

8. General summary of relative duty, after having

detailed particular duties from

1Pe 2:18.

of one mind--as to the faith.

having compassion one of another--Greek, "sympathizing"

in the joy and sorrow of others.

love as brethren--Greek, "loving the brethren."

pitiful--towards the afflicted.

courteous--genuine Christian politeness; not the tinsel of the

world's politeness; stamped with unfeigned love on one side, and

humility on the other. But the oldest manuscripts read,

"humble-minded." It is slightly different from "humble," in that it

marks a conscious effort to be truly humble.

9. evil--in deed.

railing--in word.

blessing--your revilers; participle, not a noun after

"rendering."

knowing that--The oldest manuscripts read merely, "because."

are--Greek, "were called."

inherit a blessing--not only passive, but also active; receiving

spiritual blessing from God by faith, and in your turn blessing others

from love [GERHARD in

ALFORD]. "It is not in order to inherit a blessing

that we must bless, but because our portion is blessing." No

railing can injure you

(1Pe 3:13).

Imitate God who "blesses" you. The first fruits of His blessing

for eternity are enjoyed by the righteous even now

(1Pe 3:10)

[BENGEL].

10. will love--Greek, "wishes to love." He who loves

life (present and eternal), and desires to continue to do

so, not involving himself in troubles which will make this life a

burden, and cause him to forfeit eternal life. Peter confirms his

exhortation,

1Pe 3:9,

by

Ps 34:12-16.

refrain--curb, literally, "cause to cease"; implying that our

natural inclination and custom is to speak evil. "Men commonly think

that they would be exposed to the wantonness of their enemies if they

did not strenuously vindicate their rights. But the Spirit promises a

life of blessedness to none but those who are gentle and patient of

evils" [CALVIN].

evil . . . guile--First he warns against sins of the

tongue, evil-speaking, and deceitful, double-tongued speaking;

next, against acts of injury to one's neighbor.

11. In oldest manuscripts, Greek, "Moreover

(besides his words, in acts), let him."

eschew--"turn from."

ensue--pursue as a thing hard to attain, and that flees

from one in this troublesome world.

12. Ground of the promised present and eternal life of

blessedness to the meek

(1Pe 3:10).

The Lord's eyes are ever over them for good.

ears . . . unto their prayers--

(1Jo 5:14, 15).

face . . . against--The eyes imply

favorable regard; the face of the Lord upon (not

as English Version, "against") them that do evil, implies that

He narrowly observes them, so as not to let them really and lastingly

hurt His people (compare

1Pe 3:13).

13. who . . . will harm you--This fearless confidence

in God's protection from harm, Christ, the Head, in His sufferings

realized; so His members.

if ye be--Greek, "if ye have become."

followers--The oldest manuscripts read "emulous," "zealous of"

(Tit 2:14).

good--The contrast in Greek is, "Who will do you

evil, if ye be zealous of good?"

14. But and if--"But if even." "The promises of this life

extend only so far as it is expedient for us that they should be

fulfilled" [CALVIN]. So he proceeds to state the

exceptions to the promise

(1Pe 3:10),

and how the truly wise will behave in such exceptional cases. "If ye

should suffer"; if it should so happen; "suffer," a milder word

than harm.

for righteousness--"not the suffering, but the cause for which

one suffers, makes the martyr" [AUGUSTINE].

happy--Not even can suffering take away your

blessedness, but rather promotes it.

and--Greek, "but." Do not impair your blessing

(1Pe 3:9)

Literally, "Be not terrified with their terror," that is, with that

which they try to strike into you, and which strikes themselves when in

adversity. This verse and

1Pe 3:15

is quoted from

Isa 8:12, 13.

God alone is to be feared; he that fears God has none else to fear.

neither be troubled--the threat of the law,

Le 26:36;

De 28:65, 66;

in contrast to which the Gospel gives the believer a heart assured of

God's favor, and therefore unruffled, amidst all adversities. Not only

be not afraid, but be not even agitated.

15. sanctify--hallow; honor as holy, enshrining Him in

your hearts. So in the Lord's Prayer,

Mt 6:9.

God's holiness is thus glorified in our hearts as the dwelling-place of

His Spirit.

the Lord God--The oldest manuscripts read "Christ." Translate,

"Sanctify Christ as Lord."

and--Greek, "but," or "moreover." Besides this

inward sanctification of God in the heart, be also ready always to

give, &c.

answer--an apologetic answer defending your faith.

to every man that asketh you--The last words limit the

universality of the "always"; not to a roller, but to everyone among

the heathen who inquires honestly.

a reason--a reasonable account. This refutes Rome's dogma, "I

believe it, because the Church believes it." Credulity is believing

without evidence; faith is believing on evidence. There is no repose

for reason itself but in faith. This verse does not impose an

obligation to bring forward a learned proof and logical defense of

revelation. But as believers deny themselves, crucify the world, and

brave persecution, they must be buoyed up by some strong "hope"; men of

the world, having no such hope themselves, are moved by curiosity to

ask the secret of this hope; the believer must be ready

to give an experimental account "how this hope arose in him,

what it contains, and on what it rests" [STEIGER].

with--The oldest manuscripts read, "but with." Be ready,

but with "meekness." Not pertly and arrogantly.

meekness--

(1Pe 3:4).

The most effective way; not self-sufficient impetuosity.

fear--due respect towards man, and reverence towards God,

remembering His cause does not need man's hot temper to uphold it.

16. Having a good conscience--the secret spring of readiness

to give account of our hope. So hope and good

conscience go together in

Ac 24:15, 16.

Profession without practice has no weight. But those who have a good

conscience can afford to give an account of their hope "with

meekness."

whereas--

(1Pe 2:12).

they speak evil of you, as of evildoers--One oldest manuscript

reads, "ye are spoken against," omitting the rest.

falsely accuse--"calumniate"; the Greek expresses malice

shown in deeds as well as in words. It is translated, "despitefully

use,"

Mt 5:44;

Lu 6:28.

conversation--life, conduct.

in Christ--who is the very element of your life as Christians.

"In Christ" defines "good." It is your good walk as Christians,

not as citizens, that calls forth malice

(1Pe 4:4, 5, 14).

17. better--One may object, I would not bear it so ill if I had

deserved it. Peter replies, it is better that you did not

deserve it, in order that doing well and yet being spoken against, you

may prove yourself a true Christian [GERHARD].

if the will of God be so--rather as the optative is in the

oldest manuscripts, "if the will of God should will it so." Those who

honor God's will as their highest law

(1Pe 2:15)

have the comfort to know that suffering is God's appointment

(1Pe 4:19).

So Christ Himself; our inclination does not wish it.

18. Confirmation of

1Pe 3:17,

For--"Because." That is "better,"

1Pe 3:17,

means of which we are rendered more like to Christ in death and in

life; for His death brought the best issue to Himself and to us [BENGEL].

Christ--the Anointed Holy One of God; the Holy

suffered for sins, the Just for the unjust.

also--as well as yourselves

(1Pe 3:17).

Compare

1Pe 2:21;

there His suffering was brought forward as an example to us; here, as a

proof of the blessedness of suffering for well-doing.

once--for all; never again to suffer. It is "better" for us also

once to suffer with Christ, than for ever without Christ We now are

suffering our "once"; it will soon be a thing of the past; a bright

consolation to the tried.

for sins--as though He had Himself committed them. He exposed

Himself to death by His "confession," even as we are called on to "give

an answer to him that asketh a reason of our hope." This was

"well-doing" in its highest manifestation. As He suffered, "The Just,"

so we ought willingly to suffer, for righteousness' sake

(1Pe 3:14;

compare

1Pe 3:12, 17).

that he might bring us to God--together with Himself in His

ascension to the right hand of God

(1Pe 3:22).

He brings us, "the unjust," justified together with Him into heaven. So

the result of Christ's death is His drawing men to Him;

spiritually now, in our having access into the Holiest, opened

the same steps of humiliation and exaltation through which He Himself

passed. The several steps of Christ's progress from lowliness to glory

are trodden over again by His people in virtue of their oneness with

Him

(1Pe 4:1-3).

"To God," is Greek dative (not the preposition and case),

implying that God wishes it [BENGEL].

put to death--the means of His bringing us to God.

in the flesh--that is, in respect to the life of

flesh and blood.

quickened by the Spirit--The oldest manuscripts omit the

Greek article. Translate with the preposition "in," as the

antithesis to the previous "in the flesh" requires, "IN spirit," that is, in respect to His Spirit. "Put to

death" in the former mode of life; "quickened" in the other. Not

that His Spirit ever died and was quickened, or made alive

again, but whereas He had lived after the manner of mortal men in the

flesh, He began to live a spiritual "resurrection"

(1Pe 3:21)

life, whereby He has the power to bring us to God. Two ways of

explaining

1Pe 3:18, 19,

are open to us: (1) "Quickened in Spirit," that is, immediately

on His release from the "flesh," the energy of His undying spirit-life

was "quickened" by God the Father, into new modes of action, namely,

"in the Spirit He went down (as subsequently He went up

to heaven,

1Pe 3:22,

the same Greek verb) and heralded [not salvation, as

ALFORD, contrary to Scripture, which everywhere

represents man's state, whether saved or lost, after death

irreversible. Nor is any mention made of the conversion of the

spirits in prison. See on

1Pe 3:20.

Nor is the phrase here 'preached the Gospel'

(evangelizo), but 'heralded' (ekeruxe) or 'preached'; but

simply made the announcement of His finished work; so the same

Greek in

Mr 1:45,

'publish,' confirming Enoch and Noah's testimony, and thereby declaring

the virtual condemnation of their unbelief, and the salvation of Noah

and believers; a sample of the similar opposite effects of the same

work on all unbelievers, and believers, respectively; also a

consolation to those whom Peter addresses, in their sufferings at the

hands of unbelievers; specially selected for the sake of 'baptism,' its

'antitype'

(1Pe 3:21),

which, as a seal, marks believers as separated from the rest of the

doomed world] to the spirits (His Spirit speaking to the

spirits) in prison (in Hades or Sheol, awaiting the judgment,

2Pe 2:4),

which were of old disobedient when," &c. (2) The strongest point in

favor of (1) is the position of "sometime," that is, of old,

connected with "disobedient"; whereas if the preaching or

announcing were a thing long past, we should expect "sometime," or

of old, to be joined to "went and preached." But this

transposition may express that their disobedience preceded His

preaching. The Greek participle expresses the reason of His

preaching, "inasmuch as they were sometime disobedient"

(compare

1Pe 4:6).

Also "went" seems to mean a personal going, as in

1Pe 3:22,

not merely in spirit. But see the answer below. The objections

are "quickened" must refer to Christ's body (compare

1Pe 3:21,

end), for as His Spirit never ceased to live, it cannot be said

to be "quickened." Compare

Joh 5:21;

Ro 8:11,

and other passages, where "quicken" is used of the bodily

resurrection. Also, not His Spirit, but His soul, went to

Hades. His Spirit was commended by Him at death to His Father, and was

thereupon "in Paradise." The theory--(1) would thus require that His

descent to the spirits in prison should be after His

resurrection! Compare

Eph 4:9, 10,

which makes the descent precede the ascent. Also

Scripture elsewhere is silent about such a heralding, though possibly

Christ's death had immediate effects on the state of both the godly and

the ungodly in Hades: the souls of the godly heretofore in comparative

confinement, perhaps then having been, as some Fathers thought,

translated to God's immediate and heavenly presence; but this cannot be

proved from Scripture. Compare however,

Joh 3:13;

Col 1:18.

Prison is always used in a bad sense in Scripture.

"Paradise" and "Abraham's bosom," the abode of good spirits in Old

Testament times, are separated by a wide gulf from Hell or Hades, and

cannot be called "prison." Compare

2Co 12:2, 4,

where "paradise" and the "third heaven" correspond. Also, why should

the antediluvian unbelievers in particular be selected as the objects

of His preaching in Hades? Therefore explain: "Quickened in spirit, in

which (as distinguished from in person; the words "in which,"

that is, in spirit, expressly obviating the objection that

"went" implies a personal going) He went (in the person of Noah,

"a preacher of righteousness,"

2Pe 2:5:

ALFORD'S own Note,

Eph 2:17,

is the best reply to his argument from "went" that a local going

to Hades in person is meant. As "He CAME

and preached peace" by His Spirit in the apostles and ministers

after His death and ascension: so before His incarnation He preached in

Spirit through Noah to the antediluvians,

Joh 14:18, 28;

Ac 26:23.

"Christ should show," literally, "announce light to the

Gentiles") and preached unto the spirits in prison, that is, the

antediluvians, whose bodies indeed seemed free, but their spirits were

in prison, shut up in the earth as one great condemned cell (exactly

parallel to

Isa 24:22, 23

"upon the earth . . . they shall be gathered together as

prisoners are gathered in the pit, and shall be shut up in

the prison," &c. [just as the fallen angels are judicially

regarded as "in chains of darkness," though for a time now at large on

the earth,

1Pe 2:4],

where

1Pe 3:18

has a plain allusion to the flood, "the windows from on high are

open," compare

Ge 7:11);

from this prison the only way of escape was that preached by Christ in

Noah. Christ, who in our times came in the flesh, in the days of Noah

preached in Spirit by Noah to the spirits then in prison

(Isa 61:1,

end, "the Spirit of the Lord God hath sent me to proclaim the

opening of the prison to them that are bound"). So in

1Pe 1:11,

"the Spirit of Christ" is said to have testified in the prophets. As

Christ suffered even to death by enemies, and was afterwards quickened

in virtue of His "Spirit" (or divine nature,

Ro 1:3, 4;

1Co 15:45),

which henceforth acted in its full energy, the first result of which

was the raising of His body

(1Pe 3:21,

end) from the prison of the grave and His soul from Hades; so the same

Spirit of Christ enabled Noah, amidst reproach and trials, to preach to

the disobedient spirits fast bound in wrath. That Spirit in you can

enable you also to suffer patiently now, looking for the resurrection

deliverance.

20. once--not in the oldest manuscripts.

when . . . the long-suffering of God waited in the days of

Noah--Oldest manuscripts. Greek, "was continuing to wait

on" (if haply men in the hundred twenty years of grace would

repent) until the end of His waiting came in their death by the

flood. This refutes ALFORD'S idea of a second day

of grace having been given in Hades. Noah's days are selected, as the

ark and the destroying flood answer respectively to "baptism" and the

coming destruction of unbelievers by fire.

while the ark was a-preparing--

(Heb 11:7).

A long period of God's "long-suffering and waiting," as Noah had few to

help him, which rendered the world's unbelief the more inexcusable.

wherein--literally, "(by having entered) into which."

eight--seven (the sacred number) with ungodly Ham.

few--so now.

souls--As this term is here used of living persons, why

should not "spirits" also? Noah preached to their ears, but Christ

in spirit, to their spirits, or spiritual natures.

saved by water--The same water which drowned the unbelieving,

buoyed up the ark in which the eight were saved. Not as some translate,

"were brought safe through the water." However, the sense of the

preposition may be as in

1Co 3:15,

"they were safely preserved through the water," though having to be

in the water.

21. whereunto--The oldest manuscripts read, "which": literally,

"which (namely, water, in general; being) the antitype (of the

water of the flood) is now saving (the salvation being not yet fully

realized by us, compare

1Co 10:1, 2, 5;

Jude 5;

puts into a state of salvation) us also (two oldest manuscripts

read 'you' for 'us': You also, as well as Noah and his

party), to wit, baptism." Water saved Noah not of itself, but by

sustaining the ark built in faith, resting on God's word: it was

to him the sign and mean of a kind of regeneration, of the

earth. The flood was for Noah a baptism, as the passage through the Red

Sea was for the Israelites; by baptism in the flood he and his family

were transferred from the old world to the new: from immediate

destruction to lengthened probation; from the companionship of the

wicked to communion with God; from the severing of all bonds between

the creature and the Creator to the privileges of the covenant: so we

of the covenant, so many now. The antitypical water, namely, baptism,

saves you also not of itself, nor the mere material water, but the

spiritual thing conjoined with it, repentance and faith, of which it is

the sign and seal, as Peter proceeds to explain. Compare the union of

the sign and thing signified,

Joh 3:5;

Eph 5:26;

Tit 3:5;

Heb 10:22;

compare

1Jo 5:6.

not the, &c.--"flesh" bears the emphasis. "Not the putting away

of the filth of the flesh" (as is done by a mere water baptism,

unaccompanied with the Spirit's baptism, compare

Eph 2:11),

but of the soul. It is the ark (Christ and His Spirit-filled Church),

not the water, which is the instrument of salvation: the water only

flowed round the ark; so not the mere water baptism, but the water when

accompanied with the Spirit.

answer--Greek, "interrogation"; referring to the

questions asked of candidates for baptism; eliciting a

confession of faith "toward God" and a renunciation of Satan ([AUGUSTINE, The Creed, 4.1]; [CYPRIAN, Epistles, 7, To Rogatianus]),

which, when flowing from "a good conscience," assure one of being

"saved." Literally, "a good conscience's interrogation (including the

satisfactory answer) toward God." I prefer this to the

translation of WAHL, ALFORD

and others, "inquiry of a good conscience after God": not

one of the parallels alleged, not even

2Sa 11:7,

in the Septuagint, is strictly in point. Recent Byzantine

Greek idiom (whereby the term meant: (1) the question; (2) the

stipulation; (3) the engagement), easily flowing from the usage of the

word as Peter has it, confirms the former translation.

as baptism applies to us the power of Christ's resurrection. As

Christ's death unto sin is the source of the believer's death unto, and

so deliverance from, sin's penalty and power; so His resurrection life

is the source of the believer's new spiritual life.

22.

(Ps 110:1;

Ro 8:34, 38;

1Co 15:24;

Eph 1:21; 3:10;

Col 1:16; 2:10-15).

The fruit of His patience in His voluntary endured and undeserved

sufferings: a pattern to us,

1Pe 3:17, 18.

gone--

(Lu 24:51).

Proving against rationalists an actual material ascension. Literally,

"is on the right hand of God, having gone into heaven." The

oldest manuscripts of the Vulgate and the Latin Fathers,

add what expresses the benefit to us of Christ's sitting on God's right

hand, "Who is on the right hand of God, having swallowed up death

that we may become heirs of everlasting life"; involving for us

A STATE OF LIFE, saved, glorious, and eternal. The

Greek manuscripts, however, reject the words. Compare with this

verse Peter's speeches,

Ac 2:32-35;

3:21, 26; 10:40, 42.