Word Studies¶

From Word Studies Library¶

anaphero (G399) — bear up / offer up¶

Source: D:/bible/bible-studies/word-studies/G399-anaphero.md

Definition: From ana (up) + phero (carry). To take up, bear, bring up, carry up, lead up, offer up.
Occurrences: 9 unique verses (12 tokens) across 6 NT books
Translation Distribution: "offer up" (22%), "up" (22%), "bare" (11%), "bear" (11%), "bringeth" (11%), "carried up" (11%), "leadeth" (11%)
Semantic Categories:
Offer up sacrifice (dominant NT sense): Heb 7:27, Heb 13:15, 1 Pet 2:5, Jas 2:21
Bear/carry sin (vicarious): Heb 9:28, 1 Pet 2:24
Lead/carry upward (literal spatial): Matt 17:1, Mark 9:2, Luke 24:51
Hebrew Source: Primary is olah (H5930, burnt offering) — 57 LXX co-occurrences. The etymological connection is precise: anaphero (bear upward) translates olah (ascending offering).
Key for this study: In 1 Pet 2:24, anenenken (aorist active indicative 3S) = "bore" our sins. The same verb appears at 1 Pet 2:5 for believers' "spiritual sacrifices" — creating an explicit link between Christ's priestly sin-bearing and the community's priestly identity. Heb 9:28 also uses anaphero for Christ's sin-bearing but without the xylon (tree/curse) dimension Peter adds.
See also: WG-offerup.md, TR-nasa-airo.md

prosago (G4317) — bring near / lead to¶

Source: D:/bible/bible-studies/word-studies/G4317-prosago.md

Definition: From pros (toward) + ago (lead). To lead towards, conduct near, bring to.
Occurrences: 5 tokens in 4 unique verses (3 books)
Translation Distribution: "brought" (25%), "Bring" (25%), "drew near" (25%), "he might bring" (25%)
Semantic Categories:
Bringing before authority (judicial): Matt 18:24, Acts 16:20
Navigational approach (maritime): Acts 27:27
Bringing to a person (imperative): Luke 9:41
Access to God (soteriological): 1 Pet 3:18 — "that he might bring (prosagage) us to God"
Hebrew Source via LXX: Primary is qarab (H7126, "approach, bring near") — 82 co-occurrences, PMI 5.81. Qarab is the Levitical approach verb for presenting offerings before God.
Key for this study: 1 Pet 3:18 uses the aorist active subjunctive (prosagage) in a purpose clause (hina) — Christ's death achieves the goal of conducting sinners into God's presence. The LXX sacrificial background (qarab = priestly presentation of offerings) makes this a priestly access verb.
Cognate noun: prosagoge (G4318) — "access" — appears in Rom 5:2, Eph 2:18, Eph 3:12

prosagoge (G4318) — access¶

Source: D:/bible/bible-studies/word-studies/G4318-prosagoge.md (newly generated)

Definition: From pros + ago. Admission, access. The right of audience with a person of rank.
Occurrences: 3 in NT (Rom 5:2, Eph 2:18, Eph 3:12) — exclusively Pauline
Translation: "access" (100% in KJV)
Semantic Categories:
Access to grace through Christ (Rom 5:2)
Access to the Father through Christ and Spirit (Eph 2:18) — Trinitarian structure
Access with boldness and confidence (Eph 3:12)
Key for this study: The noun form of the verb Peter uses at 3:18. Paul and Peter share the same prosag- root to express the cross's purpose: bringing sinners near to God. The verb prosago (Peter) enacts what the noun prosagoge (Paul) names. No LXX attestation for the noun itself, but the cognate verb maps to qarab — the Levitical approach verb.

xylon (G3586) — tree / wood¶

Source: D:/bible/bible-studies/word-studies/G3586-xylon.md

Definition: Timber, stick, club, tree, or other wooden article. From another form of xyo (to scrape).
Occurrences: 17 unique verses (19 tokens) across 8 NT books
Translation Distribution: "tree" (35.3%), "staves" (29.4%), "a tree" (17.6%), "wood" (11.8%)
Crucifixion/hanging on a tree usage: Acts 5:30, 10:39, 13:29, Gal 3:13, 1 Pet 2:24 — all five apply xylon to Christ's death, echoing Deut 21:23 LXX where ets (H6086) is rendered xylon.
Complementary distribution with stauros (G4716): These two words NEVER co-occur. Stauros = cross as event/object; xylon = cross viewed through the lens of Deut 21:23 curse theology. The choice of xylon signals OT curse invocation.
Hebrew Source: ets (H6086) — 219 LXX co-occurrences, PMI 33.69. Also talah (H8518, "hang/suspend") — 11 co-occ.
Key for this study: Peter writes "on the tree (xylon)" at 2:24, invoking the Deuteronomic curse via the same word the LXX uses for Deut 21:22-23. This is the curse dimension of Peter's convergence: priestly bearing (anaphero) happens "on the tree" (xylon/curse).
See also: TR-ets-xylon.md, WG-cross.md, WG-tree.md

iaomai (G2390) — heal¶

Source: D:/bible/bible-studies/word-studies/G2390-iaomai.md (newly generated)

Definition: Middle voice of primary verb. To cure (literally or figuratively).
Occurrences: 28 unique verses (30 tokens) across 8 NT books
Morphological note: In 1 Pet 2:24, the form is iathete — aorist passive indicative 2P. The passive voice makes God the implied agent ("ye were healed [by God]").
Semantic categories relevant to this study:
Spiritual/metaphorical healing — soteriological: 1 Pet 2:24 (quoting Isa 53:5), Heb 12:13, Jas 5:16
Judicial hardening: Mat 13:15, Jhn 12:40, Act 28:27 (all quoting Isa 6:10)
Hebrew Source: rapha (H7495) — 45 LXX co-occurrences, PMI 31.79. Near one-to-one bridge.
Key for this study: Peter's iathete ("ye were healed") quotes Isa 53:5 where Hebrew uses nirpa (Niphal passive of rapha). The LXX bridge is completely stable. The healing metaphor belongs to the chattat/purification framework — physical healing as a figure for sin-removal. The aorist passive = divine passive (God is the implied healer).
See also: TR-rapha-iaomai.md, H7495-rapha.md, WG-healing.md

molops (G3468) — stripe / weal¶

Source: D:/bible/bible-studies/word-studies/G3468-molops.md (newly generated)

Definition: A bruise, wale, wound that trickles with blood. The visible mark left by beating.
Occurrences: 1 in NT — HAPAX LEGOMENON (1 Pet 2:24 only)
Form in 1 Pet 2:24: Dative singular (molopi) — instrumental: "by whose stripe/weal" (healing comes BY MEANS OF the wound). The singular is collective, referring to the totality of wounds viewed as a single category.
Distinction from plege (G4127): plege = the blow/stroke itself; molops = the visible bruise-mark left behind — the wound as EVIDENCE of beating endured.
Hebrew Source: chabbuwrah (H2250) — 5 LXX co-occurrences, PMI 21.29. Primary bridge.
LXX usage: Gen 4:23, Exo 21:25, Isa 1:6, Isa 53:5 — Peter quotes directly from Isa 53:5 LXX.
Key for this study: The hapax status makes this Peter's deliberate word choice. The instrumental dative creates the paradox: a wound that heals, a bruise that restores.

chabbuwrah (H2250) — stripe / wound¶

Source: D:/bible/bible-studies/word-studies/H2250-chabbuwrah.md (newly generated)

Definition: Properly, bound (with stripes). A weal or black-and-blue mark. From chabal (H2254, to bind).
Occurrences: 6 unique verses (7 tokens) across 5 OT books
Semantic categories:
Physical wound from a blow: Exo 21:25, Pro 20:30, Psa 38:5
Wound in contexts of violence: Gen 4:23, Isa 1:6
Vicarious/substitutionary wounding: Isa 53:5 — "with his stripes we are healed"
LXX Mapping: molops (G3468) — 5 co-occurrences. The LXX bridge from chabbuwrah through molops into 1 Pet 2:24 is direct and unbroken.

episkope (G1984) — oversight / visitation¶

Source: D:/bible/bible-studies/word-studies/G1984-episkope.md (newly generated)

Definition: From epi (upon) + skopos (look at). Inspection, superintendence, visitation.
Occurrences: 4 unique verses (4 tokens) across 4 books
Semantic categories:
Divine visitation: Luk 19:44 ("time of thy visitation"), 1 Pet 2:12 ("day of visitation")
Office of oversight: Act 1:20 ("bishoprick"), 1 Tim 3:1 ("office of a bishop")
Hebrew Source: paqad (H6485) — 16 co-occurrences; pequddah (H6486) — 6 co-occurrences.
Key for this study: In 1 Pet 2:25, the cognate noun episkopos (G1985) appears paired with poimen (G4166): "Shepherd and Bishop of your souls." In the same chapter, episkope appears at 2:12 for "the day of visitation." The dual sense (visitation + oversight) is inherited directly from Hebrew paqad.
See also: WG-oversight.md, WG-shepherd.md

dikaios (G1342) — just / righteous¶

Source: D:/bible/bible-studies/word-studies/G1342-dikaios.md

Definition: From dike (right, justice, penalty). Equitable in character or act; innocent, holy.
Occurrences: 76 unique verses (81 tokens) across 20 NT books
Translation: "righteous" (39.5%), "just" (35.5%), "right" (6.6%)
Key for this study: In 1 Pet 3:18, dikaios is predicate nominative — "the just one (dikaios) for (hyper) the unjust (adikon)." The absolute contrast between righteous and unrighteous creates the asymmetry of substitution: there is no equivalence, only exchange.
Christ as "The Just One" (Messianic title): Acts 3:14, 7:52, 22:14 — Stephen, Peter, and Ananias all use dikaios as a title for Christ.

dikaiosyne (G1343) — righteousness¶

Source: D:/bible/bible-studies/word-studies/G1343-dikaiosyne.md

Key for this study: In 1 Pet 2:24, the dative dikaiosyne = "unto/for righteousness." The purpose clause: "that we, being dead to sins, should LIVE UNTO RIGHTEOUSNESS." This is the positive result of atonement — not merely sin-removal but righteousness-restoration.

poimen (G4166) — shepherd¶

Source: D:/bible/bible-studies/word-studies/G4166-poimen.md

Occurrences: 17 in NT
Key for this study: In 1 Pet 2:25, Poimena (accusative) = the Shepherd to whom believers have "returned" (epistrepho). Paired with Episkopon (overseer/bishop). This pairing — shepherd + overseer — also appears in Acts 20:28 (poimaino + episkopos) and 1 Pet 5:2-4 (poimaino + archipoimen). The shepherd title at the END of 2:21-25 represents the result/destination of the atonement arc.
See also: WG-shepherd.md

amnos (G286) — lamb¶

Source: D:/bible/bible-studies/word-studies/G286-amnos.md

Key for this study: 1 Pet 1:19 — "as of a lamb (amnos) without blemish (amomos) and without spot (aspilos)." The sacrificial standard of Lev 22:21-22. Peter uses amnos (not arnion as Revelation does), the same word John the Baptist uses at Jhn 1:29,36.

rhantismos (G4473) — sprinkling¶

Source: D:/bible/bible-studies/word-studies/G4473-rhantismos.md

Key for this study: 1 Pet 1:2 — "sprinkling of the blood of Jesus Christ." Priestly vocabulary at the very opening of the letter. The only other NT use is Heb 12:24 ("blood of sprinkling"). This echoes the priestly sprinkling of blood in Levitical ritual (Lev 14:7; 16:14-15) and connects to Isa 52:15 ("so shall he sprinkle many nations").

lytroo (G3084) — redeem¶

Source: D:/bible/bible-studies/word-studies/G3084-lytroo.md

Key for this study: 1 Pet 1:18 — elytrothete (aorist passive indicative 2P) = "ye were redeemed." The passive voice parallels the passive voice of iathete ("ye were healed") at 2:24. Both aorist passives present completed divine action on behalf of believers. The ransom/redemption framework (lytroo) at 1:18 sets the stage for the sin-bearing framework (anaphero) at 2:24.

haima (G129) — blood¶

Source: D:/bible/bible-studies/word-studies/G129-haima.md

Key for this study: 1 Pet 1:2 ("sprinkling of the blood") and 1:19 ("precious blood of Christ"). Blood connects to priestly theology (sprinkling/atonement) and to ransom/redemption (the price paid). Peter's blood language spans the opening (1:2,19) while the sin-bearing language comes at the climax (2:24).

nasa (H5375) — lift / bear / carry¶

Source: D:/bible/bible-studies/word-studies/H5375-nasa.md

Occurrences: 607 unique verses (759 tokens) — one of the most frequent Hebrew verbs
Semantic categories relevant to this study:
Bearing consequences (moral/legal): Gen 4:13, Lev 5:1,17, Isa 53:12, Num 14:34
Forgiveness/pardoning sin: Exo 10:17, Psa 32:5, Mic 7:18, Exo 34:7 — when GOD is subject, nasa + avon = "lift off" guilt = forgive
LXX Mapping: airo (G142) — 164 co-occurrences, PMI 24.47 (primary bridge)
Key for this study: Isa 53:4 (nasa = "borne our griefs") and 53:12 (nasa = "bare the sin of many"). Peter's anaphero at 2:24 uses a DIFFERENT Greek verb from the LXX's typical rendering of nasa (airo). Peter chose anaphero deliberately — the priestly offering verb, not the generic bearing verb. This substitution shifts the register from general bearing to priestly offering.

paga (H6293) — encounter / meet / intercede¶

Source: D:/bible/bible-studies/word-studies/H6293-paga.md

Occurrences: 43 unique verses (54 tokens)
Verb stems: Qal (40 = meet/encounter/fall upon), Hiphil (6 = cause to meet / intercede)
Key for this study:
Isa 53:6 — hiphgia (Hiphil perfect 3ms) — "the LORD hath LAID ON HIM the iniquity of us all." The Hiphil causative: God caused the iniquity to IMPINGE UPON the Servant. This is the sin-transfer mechanism.
Isa 53:12 — yaphgia (Hiphil imperfect 3ms) — "made INTERCESSION for the transgressors." Same verb, same stem, now denoting intercession.
The paga bridge: The same verb that describes sin being laid on the Servant (53:6) also describes the Servant's intercession (53:12). Sin-transfer and intercession share a single verb — the bearing of sin is itself an intercessory act.

rapha (H7495) — heal / mend¶

Source: D:/bible/bible-studies/word-studies/H7495-rapha.md

Occurrences: 62 unique verses (74 tokens)
Verb stems: Qal (38, active healing), Niphal (16, be healed/passive), Piel (8, intensive repair), Hithpael (3, seek healing)
Key for this study: Isa 53:5 — nirpa (Niphal perfect 3ms) = "we are healed" (passive). God is the implied agent. The LXX renders this as iaomai, which Peter quotes at 2:24.
Collocation with YHWH (34%): Rapha is overwhelmingly a divine prerogative. The shuwb (return) pairing (19%) creates the prophetic formula: repentance precedes healing — reflected in 1 Pet 2:25 where "returning" to the Shepherd follows the "healing."

asham (H817) — guilt offering¶

Source: D:/bible/bible-studies/word-studies/H817-asham.md

Key for this study: Isa 53:10 — "when thou shalt make his soul an offering for sin (asham)." The Servant is explicitly identified as an asham (guilt/trespass offering). While Peter does not use asham vocabulary directly, the Isaiah 53 source text that Peter quotes contains the asham identification at 53:10, positioned between the stripes/healing language Peter quotes (53:5) and the sin-bearing language he quotes (53:12).

From Translation Relationships¶

TR: nasa → airo (Lift/Bear/Take Away)¶

Source: D:/bible/bible-studies/word-studies/TR-nasa-airo.md

Chain: nasa (H5375, 607x OT) → airo (G142, 164x LXX co-occ) → airo (G142, 98x NT)
The bearing-of-sin motif carries directly into NT theology (Isa 53 → Jhn 1:29). Jhn 1:29 uses airo ("taketh away the sin of the world") reflecting nasa's forgiveness sense (lifting off guilt).
Significance for this study: Peter does NOT use airo at 2:24. He uses anaphero — the priestly offering verb — shifting the register from generic bearing to cultic/priestly offering. This is a deliberate word choice.

TR: rapha → iaomai (Healing/Curing)¶

Source: D:/bible/bible-studies/word-studies/TR-rapha-iaomai.md

Chain: rapha (H7495, 62v OT) → iaomai (G2390, 45x LXX co-occ, PMI 31.79) → iaomai (G2390, 28v NT)
Direct OT→NT quotation: 1 Pet 2:24 quotes Isa 53:5: "by whose stripes ye were healed" — rapha (Niphal) → iaomai (aorist passive). The bridge is completely stable; no semantic shift occurred.
Both OT and NT usage includes spiritual/metaphorical healing. The wound-heal antithesis carries over: Deut 32:39 "I wound and I heal" → 1 Pet 2:24 "stripes... healed."

TR: ets → xylon (Tree/Wood)¶

Source: D:/bible/bible-studies/word-studies/TR-ets-xylon.md

Chain: ets (H6086, 288x OT) → xylon (G3586, 219x LXX co-occ, PMI 33.69) → xylon (G3586, 17x NT)
The execution-display sense underwent the most significant theological development. Deut 21:22-23 uses ets + talah (hang), rendered xylon in the LXX. NT authors use xylon (not stauros) in theologically loaded passages to invoke the Deuteronomic curse: Acts 5:30, 10:39, 13:29; Gal 3:13; 1 Pet 2:24.
The tree of life bookend: Gen 2:9 (xylon tes zoes in LXX) → Rev 22:2-3 (xylon of life, and "there shall be no more curse"). The same word connects tree-of-the-curse to tree-of-life.

TR: qarab → prosphero (Bring Near / Offer)¶

Source: D:/bible/bible-studies/word-studies/TR-qarab-prosphero.md

Related to the prosago/prosagoge word family. Qarab (H7126, "approach, bring near") is the primary Hebrew source for prosago (G4317) in the LXX (82 co-occurrences). The Levitical approach verb for presenting offerings before God.

From Word Groups¶

WG: Atonement¶

Source: D:/bible/bible-studies/word-studies/WG-atonement.md

Core members: kaphar (H3722, cover/atone), kopher (H3724, ransom), kippur (H3725, atonement), kapporeth (H3727, mercy seat), chattaah (H2403, sin/sin offering), asham (H817, guilt offering), dam (H1818, blood), kohen (H3548, priest), mizbeach (H4196, altar), salach (H5545, forgive), taher (H2891, cleanse), avon (H5771, iniquity)
NT counterparts: hilaskomai (G2433), hilasmos (G2434), hilasterion (G2435)
Key co-occurrences: kaphar + chattaah (38 shared verses), kaphar + kohen (27), kaphar + salach (12), kaphar + taher (12)

WG: Shepherd¶

Source: D:/bible/bible-studies/word-studies/WG-shepherd.md

Members: poimen (G4166, shepherd), poimaino (G4165, to shepherd), poimne (G4167, flock), poimnion (G4168, little flock), archipoimen (G750, chief shepherd), episkopos (G1985, overseer/bishop), bosko (G1006, feed)
Key co-occurrences for this study: poimen + episkopos at 1 Pet 2:25 (the only verse where these two words co-occur). Poimaino + episkopos at Acts 20:28.
Hebrew source: raah (H7462, to shepherd) and tson (H6629, flock)

WG: Offer Up / Sacrificial Bearing¶

Source: D:/bible/bible-studies/word-studies/WG-offerup.md

Members: anaphero (G399), prosphero (G4374), prosphora (G4376), phero (G5342), thysia (G2378), holokautoma (G3646), hamartia (G266)
Key co-occurrences: thysia + prosphero (9 shared verses), hamartia + prosphero (8), anaphero + hamartia (3 — including Heb 9:28 and 1 Pet 2:24)
Hebrews is the convergence book for this word group: Heb 10:8 uses 4 of 7 members in a single verse.

WG: Cross / Crucifixion¶

Source: D:/bible/bible-studies/word-studies/WG-cross.md

Members: stauros (G4716, cross), stauroo (G4717, crucify), xylon (G3586, tree), anastauroo (G388, recrucify), sustauroo (G4957, crucify with)
Complementary distribution: stauros and xylon NEVER co-occur. Stauros = the cross as event; xylon = the cross viewed through Deut 21:23 curse. Peter uses xylon at 2:24, not stauros — a deliberate invocation of curse theology.

WG: Oversight / Visitation¶

Source: D:/bible/bible-studies/word-studies/WG-oversight.md (newly generated)

Members: episkeptomai (G1980, to visit), episkope (G1984, visitation/office), episkopeō (G1983, to oversee), episkopos (G1985, overseer/bishop)
Key for this study: 1 Pet 2:12 (episkope = visitation) and 2:25 (episkopos = Bishop/overseer) — same chapter uses both the event and the person, both connected to Christ. The pairing of Poimen + Episkopos at 2:25 designates Christ as both shepherd (care-giver) and overseer (guardian/inspector) of souls.

Grammar References Read¶

Aorist Passive Indicative¶

Source: D:/bible/bible-studies/grammar-reference/greek/aorist-passive-indicative.md

Relevant to: iathete at 1 Pet 2:24 (V-API-2P)
The aorist passive presents the action perfectively — as a single, undivided whole, external viewpoint. The passive voice foregrounds the subject as recipient of action, with agent possibly suppressed.
Divine/theological passive: Agent suppressed; God understood as doer. This is the likely function at 1 Pet 2:24: "ye were healed" = God healed you through Christ's stripes.
Contrast with perfect passive: The aorist ≠ perfect. iathete does not by itself assert a lasting cure-state (that would be iatasthe); it reports the healing EVENT. Any continuing condition is inferred from context.

Hebrews 9:11-22 Grammar Analysis¶

Source: D:/bible/bible-studies/grammar-reference/passages/heb-9-11-22.md

Relevant to: Comparative priestly/blood/sacrifice language
Key features: dia + genitive constructions (instrumental vs. locative), ephapax (once-for-all), the a fortiori logic (vv. 13-14), and the maxim "without shedding of blood is no remission" (v. 22).
Comparison point: Heb 9:28 uses anaphero (same verb as 1 Pet 2:24) for Christ's sin-bearing, but within a purely priestly register (entering the holy place, appearing before God). Peter adds the curse dimension (xylon) that Hebrews lacks.

Greek Parsing Summary (from greek_parser.py)¶

1 Peter 2:21 — Calling and Example¶

eklethete (V-API-2P, aorist passive) — "ye were called" — divine passive
epathen (V-2AAI-3S, aorist active) — "Christ suffered" — completed action
hyper hymon — "on behalf of you" (hyper + genitive = substitutionary/representative)
hypogrammon — "an example/pattern" (hapax legomenon)
hina + aorist subjunctive (epakolouthesete) — purpose: "that ye should follow"

1 Peter 2:22 — Sinlessness (≈ Isa 53:9)¶

hamartian ouk epoiesen — "sin he did NOT do" (aorist active — no sin-event ever occurred)
oude heurethe dolos — "neither was guile FOUND" (aorist passive — divine passive; no deceit was discoverable)
Direct quotation of Isa 53:9 ("no violence... neither deceit in his mouth")

1 Peter 2:23 — Trust under Suffering¶

loidoroumenos — present passive participle ("being reviled" — ongoing during the passion)
ouk anteloidorei — imperfect active ("was NOT reviling back" — continuous non-retaliation)
paschon — present active participle ("suffering" — ongoing)
ouk epeelei — imperfect active ("was NOT threatening" — continuous restraint)
paredidou — imperfect active ("kept on entrusting" — continuous trust) — to him that judgeth righteously (dikaiōs)
The imperfect tenses in 2:23 describe ONGOING actions during the passion — continuous entrusting, not a single act

1 Peter 2:24 — The Convergence Verse¶

hos — relative pronoun continuing from Christ (2:21)
tas hamartias hemon — "THE sins OF US" — definite article + first person plural genitive
autos — emphatic pronoun ("he HIMSELF") — stresses personal agency
anenenken — aorist active indicative 3S of anaphero (G399) — "bore/offered up" — priestly verb
en to somati autou — "in his own body" — locative/instrumental dative
epi to xylon — "upon the tree" — curse language (Deut 21:23)
hina + aorist subjunctive (zesomen) — purpose: "that we might live"
tais hamartiais apogenomenoi — "having become dead to sins" — aorist middle participle = separation from sins
te dikaiosyne — dative: "unto/for righteousness" — positive destination
hou to molopi — "by whose stripe" — instrumental dative (singular collective)
iathete — aorist passive indicative 2P of iaomai (G2390) — "ye were healed" — divine passive

1 Peter 2:25 — Return to the Shepherd¶

ete ... hos probata planomenoi — "ye were as sheep going astray" — imperfect + present passive participle (= Isa 53:6)
alla epestraphete — "but ye were returned/turned" — aorist passive indicative 2P of epistrepho (G1994)
nyn — "now" — temporal marker
epi ton Poimena kai Episkopon — "unto the Shepherd and Bishop" — two accusative titles joined by kai
ton psychon hymon — "of your souls" — genitive of possession/reference

1 Peter 3:18 — The Purpose Statement¶

hoti kai Christos hapax — "because also Christ once" — hapax (G530) = once/once for all
peri hamartion — "concerning sins" — peri + genitive = about/concerning
apethanen — aorist active indicative 3S — "died/suffered" (variant reading: epathen = suffered)
dikaios hyper adikon — "the just one on behalf of unjust ones" — predicate nominative + hyper + genitive plural
hina hymas prosagoge to theo — purpose clause: "that he might bring you to God" — hina + aorist active subjunctive 3S of prosago (G4317)
thanatotheis men sarki — "having been put to death indeed in flesh" — aorist passive participle + men + dative of sphere
zoopoietheis de pneumati — "but having been made alive in spirit" — aorist passive participle + de + dative of sphere
The men...de construction creates parallel contrast: death in flesh / life in spirit

1 Peter 1:2 — Sprinkling of Blood¶

rhantismon haimatos Iesou Christou — "sprinkling of the blood of Jesus Christ" — priestly vocabulary at the letter's opening
Trinitarian structure: God the Father (prognosis), Spirit (hagiasmos), Christ (blood-sprinkling)

1 Peter 1:18-20 — Ransom Foundation¶

elytrothete (V-API-2P) — "ye were redeemed" — aorist passive (same pattern as iathete at 2:24)
timio haimati hos amnou amomou kai aspilou — "with precious blood as of a lamb without blemish and without spot"
proegnosmenou men pro kataboles kosmou — "foreknown indeed before the foundation of the world" — perfect passive participle
phanerothentos de — "but having been manifested" — aorist passive participle
men...de parallel: foreknown (before creation) / manifested (in last times)

1 Peter 2:5 — Believers' Priestly Offering¶

hierateuma hagion — "a holy priesthood" — the community's identity
anenengkai — aorist active infinitive of anaphero (G399) — "to offer up"
pneumatikas thysias — "spiritual sacrifices"
dia Iesou Christou — "through Jesus Christ" — acceptable because of Christ's mediation
Same verb (anaphero) used for believers' offering (2:5) and Christ's sin-bearing (2:24) — the priestly word creates an explicit link

1 Peter 2:9 — Royal Priesthood¶

basileion hierateuma — "a royal priesthood" — Exo 19:6 LXX language
Connected to 2:5's holy priesthood; together they frame the convergence passage

Hebrew Parsing Summary (from hebrew_parser.py)¶

Isaiah 53:4 — He Bore Our Griefs¶

nasa (Qal perfect 3ms) — "he bore/lifted" — active bearing
sabal (Qal perfect 3ms + 3mp suffix) — "he carried them" — physical bearing
nagua (Qal participle ms) — "stricken" — passive sense
mukkeh (Hophal participle ms construct) — "smitten of [God]" — causative passive

Isaiah 53:5 — Stripes and Healing¶

mecholal (Pual participle ms) — "pierced/wounded" — intensive passive
min-pshaeinu — "from our transgressions" — causal min
medukka (Pual participle ms) — "crushed/bruised" — intensive passive
musar shelomenu — "chastisement of our peace" — construct chain
alav — "upon him" — the chastisement rests on the Servant
uba-chaburato — "and by his stripe" (construct: beit + chabbuwrah + 3ms suffix)
nirpa (Niphal perfect 3ms) — "we are healed" — passive voice, God as implied agent
lanu — "for us" — benefactive lamed

Isaiah 53:6 — Sheep Astray / Sin Laid On¶

kullanu — "all of us" (emphatic: whole + 1cp suffix)
ka-tson — "like sheep" — comparative kaf + tson (H6629, flock/cattle)
tainu (Qal perfect 1p of taah H8582) — "we went astray" — collective wandering
paninu (Qal perfect 1p of panah H6437) — "we turned" — each to his own way
va-YHWH — "and the LORD" — subject shift: YHWH now acts
hiphgia (Hiphil perfect 3ms of paga H6293) — "caused to impinge upon" — sin-transfer mechanism
bo — "in/upon him" — the Servant receives the impinging
et avon kullanu — "the iniquity of all of us" — direct object marker + construct

Isaiah 53:9 — No Violence, No Deceit¶

lo chamas asah — "no violence he did" — Qal perfect 3ms
velo mirmah bephiv — "and no deceit in his mouth" — Peter quotes this at 2:22

Isaiah 53:12 — Bore Sin, Made Intercession¶

nasa (Qal perfect 3ms) — "he bore" — same verb as 53:4
chet-rabbim — "the sin of many" — construct chain
yaphgia (Hiphil imperfect 3ms of paga H6293) — "he will make intercession / causes [prayer] to impinge"
la-poshim — "for the transgressors" — benefactive lamed + Qal participle (those who rebel)
The paga bridge: hiphgia at 53:6 (sin laid on him) and yaphgia at 53:12 (intercession for transgressors) — same verb, same Hiphil stem, bridging sin-transfer to intercession