1 Peter 3:5

1Pe 3:5-6. For after this manner — Namely, with inward holiness and outward plainness; in old time — In the patriarchal ages; the holy women who trusted in God — And therefore did not act thus from servile fear, but from true piety, and are consequently worthy to be imitated; adorned themselves — Their adorning, according to St. Peter here, was, 1st, Their meek subjection to their husbands; 2d, Their quiet spirit, not afraid or amazed; and, 3d, Their unblameable behaviour, doing all things well. Even as Sarah obeyed Abraham — See Gen 12:5; Gen 18:6; calling him lord — In token of her subjection; for the ancients, by giving titles of respect to their superiors, acknowledged their own inferiority. Therefore, by mentioning the reverence with which Sarah spake of Abraham, the apostle intimates that she entertained the highest respect for him, and a just sense of her own subjection to him. Sarah was considered by the Jewish women as an illustrious pattern of a dutiful wife; whose daughters — Or children, in a spiritual, as well as natural sense; ye are — Or show yourselves to be, and that ye are entitled to the same inheritance; as long as ye do well — Discharge all your conjugal duties conscientiously. Sarah being constituted by God the mother of all believers, (Gal 4:26,) even as Abraham was made their father, the believing women of Pontus, by imitating Sarah’s virtues, became her children, though not descended from her. And are not afraid with any amazement — So terrified with the apprehension of any danger or prejudice that may arise to you on account of your piety, as to be discouraged from your duty, or induced, through fear of displeasing your husbands, to do actions contrary to your religion. For, while the apostle enjoined wives to be in subjection to their husbands, he cautioned them against committing sin, especially the sin of idolatry, either from a desire to please their husbands, or from a fear of offending them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1Pe 3:5. Αι ἅγιαι γυναῖκες, the holy women) most worthy of imitation.—αἱ ἐλπίζουσαι, who hoped) Hope in God is true holiness. This epithet is a part of the subject.—ὑποτασσόμεναι, being in subjection) The adorning of the matrons in the old time is explained by the words, being in subjection (of which subjection Sara is an example), doing well, and not fearing, etc.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_3:5-6. οὕτω γάρ] ground for the exhortation: ὧν ἔστω, etc., by the example of the saintly women of the O. T. οὕτω refers back to what precedes.

ποτὲ καὶ αἱ ἅγιαι γυναῖκες] ποτέ, i.e. in the time of the Old Covenant.

ἅγιαι: because they belonged to the chosen people of God (Schott), and their life was sanctified and consecrated to God in faith.

αἱ ἐλπίζουσαι εἰς [ἐπὶ] Θεόν] cf. 1Ti_5:5. This nearer definition is subjoined not only because hope in God, i.e. in the fulfilment of His promises, was the characteristic mark of the piety of these holy women, rooted as it was in faith, but specially to explain why it did not, and could not, occur to them ever to delight in empty show (Hofmann).[172]

With ἐκόσμουν ἑαυτάς, cf. 1Ti_2:9.

ὙΠΟΤΑΣΣΌΜΕΝΑΙ ΤΟῖς ἈΝΔΡΆΣΙΝ is linked on to ἘΚΌΣΜΟΥΝ ἙΑΥΤΆς, showing wherein lay the proof that they had adorned themselves with the meek and quiet spirit. There is but one (de Wette) characteristic indeed here mentioned, but, according to the connection, it is the chief manifestation of that spirit. It is incorrect to resolve (as was formerly done in the commentary) the participle into: from this fact, that.1Pe_3:6. ὡς Σάῤῥα ὑπήκουσε τῷ Ἀβραάμ] A simple comparison of the contents of the two passages is a sufficient refutation of de Wettes supposition that, in the words before us, there is a reference to Heb_11:11.

Ὡς: particula allegandi exemplum: Bengel. Sarah is mentioned, because, as the wife of Abraham and ancestress of the people of Israel, she had especial significance in the history of redemption.[173]

ὙΠΉΚΟΥΣΕ refers not merely to the single case which the apostle had particularly before his mind, but denotes the habitual behaviour of Sarah towards Abraham: the aor. is used here as in Gal_4:8 (de Wette, Wiesinger, Schott).

ΚΎΡΙΟΝ ΑὐΤῸΝ ΚΑΛΟῦΣΑ] she showed herself submissive to the will of Abraham in this, that she called him ΚΎΡΙΟς. The allusion is here to Gen_18:12 (cf. also 1Sa_1:8, LXX.).

Ἧς ἘΓΕΝΉΘΗΤΕ ΤΈΚΝΑ] Lorinus: non successione generis, sed imitatione fidei; Pott incorrectly explains the aorist by the future (ἜΣΕΣΘΕ); the translation, too, of the Vulg.: estis, is inexact; Luther is right whose daughters ye are become. As Paul calls the believing heathen, on account of their faith, children of Abraham, so Peter here styles the women who had become Christians, children of Sarah.

ἀγαθοποιοῦσαι] does not belong to ὙΠΟΤΑΣΣΌΜΕΝΑΙ, as if Ὡς ΣΆῤῬΑ … ΤΈΚΝΑ were a parenthesis (Bengel, Ernesti, etc.), but to ἘΓΕΝΉΘΗΤΕ, not, however, as stating how they become (Weiss, p. 110 f.)[174] or have become children of Sarah (to the first interpretation the aorist ἐγενήθητε is opposed, to the latter the pres. partic.), but as showing the mark by which they proved themselves children of Sarah. It may be resolved into: since, or: that is to say if, etc. It is grammatically incorrect to see in ἀγαθοποιοῦσαι the result of ἧς ἐγενήθητε τέκνα, and to explain: in this way have they become the children of Sarah, that they are now in accordance therewith ἀγαθοποιοῦσαι and μὴ φοβούμεναι (Schott). By ἀγαθοποιεῖν is to be understood here not specially benevolence (Oecum.);[175] the word denotes rather the whole moral activity of Christian life in its fullest extent, although here, as the connection shows, with particular reference to the marriage relation.

ΚΑῚ ΜῊ ΦΟΒΟΎΜΕΝΑΙ ΜΗΔΕΜΊΑΝ ΠΤΌΗΣΙΝ] ΠΤΌΗΣΙς equals ΦΌΒΟς (Pollux v. 122: ΣΥΣΤΟΛῊ, ΘΌΡΥΒΟς, ΤΑΡΑΧΉ), in the N. T. ἍΠ. ΛΕΓ. (Luk_21:9; Luk_24:37, the verb ΠΤΟΗΘΈΝΤΕς is connected with ἜΜΦΟΒΟΙ ΓΕΝΌΜΕΝΟΙ); it denotes not the object causing fear, but the fear itself which is felt; and it can be looked on either objectively as a power threatening man, or laying hold of him (as Pro_3:25, LXX.: ΚΑῚ Οὐ ΦΟΒΗΘΉΣῌ ΠΤΌΗΣΙΝ ἘΠΕΛΘΟῦΣΑΝ; 1Ma_3:25 : Ἡ ΠΤΌΗΣΙς ἘΠΙΠΊΠΤΕΙ ἘΠῚ ΤᾺ ἜΘΝΗ; the synonymous terms ΦΌΒΟς, ΤΡΌΜΟς, are used also in a like manner), or taken in a sense purely subjective. Most commentators understand ΠΤΌΗΣΙς here in the first of these senses, only they do not take the conception strictly by itself, but identify it with that which causes fear; in the first edition of this commentary the second meaning is attributed to ΠΤΌΗΣΙς: ΦΟΒΕῖΣΘΑΙ ΠΤΌΗΣΙΝ equal to ΦΟΒΕῖΣΘΑΙ ΦΌΒΟΝ: to experience fear (Mar_4:41; Luk_2:9; cf. Winer, p. 210 f. [E. T. 280]); but this explanation is opposed by the fact that in such a connection the substantive must be taken not in idea only, but in form also from the verb (Brückner). The idea here is quite as universal as in ἈΓΑΘΟΠ.; and accordingly it must be conceived as the fear generally which the enmity of the unbelieving world occasions to believers; still, according to the connection, the apostle had doubtless in his mind more particularly the conduct of heathen men towards their Christian wives.

Luthers translation is inexact: if ye … are not so fearful. The rendering of Stephanus is incorrect, s.v. πτόησις: jubentur mulieres officium facere etiam, cum nullus eas metus constringit i. e. sponte et ultro.

[172] According to Schott, this addition is meant to express that the complete development of the Christian church, to which they belonged, was only as yet an object of hope; but this introduces a reference which the words do not contain.

[173] Schott applies ὡς to that which directly precedes, in this sense: that the conduct of the holy women was regulated only according to the standard of Sarah. Hofmann thus: that Sarah is mentioned as a shining example of the conduct of holy women. Both are wrong, since neither is alluded to by ὡς.

[174] It must be held, with Wiesinger, Brückner, and Schott, in opposition to Weiss and Fronmüller, that it is more natural to take these words as applying to Gentile-Christian rather than to Jewish-Christian readers. For inasmuch as the latter, before their conversion, were already τέκνα τῆς Σάῤῥας, some allusion must have been made to their not having been so in a right manner, and as they now had become. It does not follow from Joh_8:39 (as Weiss thinks) that an allusion of this kind was unnecessary.

[175] Μετὰ τοῦ εὐκόσμου καὶ πρέποντος Χριστιανοῖς κόσμου καὶ ἐλεήμονας αὐτὰς εἶναι παραινεῖ, μηδὲν ὑποβλεπόμενας τὸν ἀπὸ τῶν ἀνδρῶν αὐτῶν διὰ τοῦτο ἐκλογισμόν.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 3:5 . ποτε refers vaguely to O.T. history as part of αἱ … θεόν . References to the holy women of the O.T. are rare in N.T. and this appeal to their example illustrates the affinity of Peter to Heb. (Heb 11:11 ; Heb 11:35 ). Hannah is the obviously appropriate type ( cf. Luk 1 with 2 Samuel 1 f.); but Peter is thinking of the traditional idealisation of Sarah.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

5.] For (enforcing of the same by example) in this manner (i. e. with the ornament of a meek and quiet spirit) formerly also (as well as you, if you obey) the holy women (ἅγιαι, as in Luk 1:70; Act 3:21; Eph 3:5; women of blessed note in the sacred history as servants of God), who hoped (ἐλπίζουσαι, part. of the imperfect, according to Winer, § 45. 1: but is it not rather the indefinite pres. part. defining the quality or office, as ὁ σπείρων, ὁ πειράζων?) in God (i. e. whose hope was directed towards, and rested in, God. Bengel remarks, “vera sanctitas, spes in Deum: est hoc epitheton pars subjecti”), adorned themselves, being in subjection to their own husbands (this clause describes the state in which the adornment was put on, to which it belonged: being thus in subjection, they were adorned with the meek and quiet spirit which belongs to it):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

An argument taken of the example of women, and especially of Sarah who was the mother of all believers.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

after this manner--with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pro. 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 (Pe1 3:3) as being contrary to female subjection.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. For after this manner] Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of DRESS. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other colour, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell In battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on 1Cor 11:14-16; and 1Tim 2:9.

Who trusted in God] The women who trust NOT in God are fond of dress and frippery; those who trust in God follow nature and common sense.

Being in subjection unto their own husbands] It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He sets before them the example of pious women, who sought for spiritual adorning rather than outward meretricious ornaments. But he mentions Sarah above all others, who, having been the mother of all the faithful, is especially worthy of honor and imitation on the part of her sex. Moreover, he returns again to subjection, and confirms it by the example of Sarah, who, according to the words of Moses, called her husband Lord. (Genesis 18:12.) God, indeed, does not regard such titles; and it may sometimes be, that one especially petulant and disobedient should use such a word with her tongue; but Peter means, that Sarah usually spoke thus, because she knew that a command had been given her by the Lord, to be subject to her husband. Peter adds, that they who imitated her fidelity would be her daughters, that is, reckoned among the faithful.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) For after this manner.—Here we have not only the ground of the foregoing precepts, but also of the assurance that God sets a value on such embellishments. It had been accepted by Him in the holy women of old who hoped in Him, and would be accepted again. “The Apostle enforces his doctrine by example,” says Leighton: “the most compendious way of teaching.” By “holy women” he means, not only holy in character, but “sainted”—consecrated by their memories being recorded for our reverence in Holy Writ.

Who trusted in God.—It is a great pity that “trusted” should have been substituted for the original “hoped.” The position of Sara and the holy women of the Old Testament was one of expectancy, of looking forward to the fulfilment of a promise; and the description of them as such is intended to make the readers of the letter feel the difference of their position. To them the promise to Sara was accomplished. The expression contains a reference to the mention of God in the last verse.

Adorned themselves, being in subjection.—The imperfect tense of the verb means “used to adorn themselves.” They took daily pains thus to adorn themselves, and spent, perhaps, as long in the process as the other ladies over their toilette. The participle which is added explains more fully the “after this manner.” Their subjection was their ornament.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. For after this manner in the old time] It is obvious from the special instance given in the next verse that the Apostle has in his mind exclusively the saintly wives and mothers of the Old Testament. The names of Penelope, Andromache, Alcestis, which are familiar to us as patterns of wifely excellence, were not likely to have come within the horizon of his knowledge.

who trusted in God] More accurately, who hoped in God. It may be noted that the same inadequate rendering is found in the Authorized Version of Rom_15:12, and Philem. 1Pe_3:22. The idea of “trust” is, of course, not far removed from that of “hope,” but the variation of rendering was a needless one, and ought therefore to have been avoided.

being in subjection unto their own husbands] The repetition of the same verb as that used in 1Pe_3:1 and ch. 1Pe_2:13, should, be noticed as reproducing what might almost be called the key-note of the Epistle. It occurs again in ch. 1Pe_3:22, 1Pe_5:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For after this manner in the old time,.... In ages past, the years of many generations, since the time that God created man upon earth; in the times before the flood, and after it; in the times of the patriarchs, judges, kings, and prophets of Israel, under the Old Testament dispensation. The apostle exhorts and encourages to this inward dress and ornament, from the antiquity of it: for in this way, and after this fashion,

the holy women also: who were sanctified by the Spirit of God, and lived holy lives and conversations, such as Sarah, Rebekah, Rachel, Leah, Ruth, Hannah, and others:

who trusted in God; that he would send the Messiah, and make good all his promises, judging and believing him to be faithful to his word, and able to fulfil whatever he had promised, as Sarah, Heb 11:11. Such holy and believing women as these are worthy of imitation in their adorning and dress, and who, in the manner before described by the apostle, adorned themselves; or this was the adorning which they sought after, valued, and chiefly regarded; not what was external, but internal: and which lay in meekness and humility, and in a quiet deportment, and in

being in subjection unto their own husbands; according to their original make, and natural relation, and the laws of God, and of creation; which is more becoming and adorning than plaiting of hair, wearing of gold, or costly raiment, and recommends them more, both in the sight of God and men; nothing being a more indecent and uncomely sight than a woman not in subjection to her husband.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

Ver. 5. Who trusted in God] And therefore would not by unlawful means seek to get or keep their husband’s love and favour; but trusted God for that. So Hezekiah trusted in God, and pulled down the brazen serpent, 2Ki 18:4-5, opposing his presence to all peril.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For after this manner, in the old time - The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterized the pious and honored females of ancient times - those females who had been most commended of God, and who were most worthy to be remembered on earth.

Who trusted in God - Greek, “Who hoped in God;” that is, who were truly pious. They were characterized by simple trust or hope in God, rather than by a fondness for external adorning.

Adorned themselves - To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands.

Being in subjection unto their own husbands - This was evidently a characteristic of the early periods of the world; and piety was understood to consist much in proper respect for others, according to the relations sustained toward them.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Holy women; and therefore worthy of imitation.

Who trusted in God; whose only hope was in God, and therefore their care to please him.

Adorned themselves; viz. with a meek and quiet spirit, counting that the best ornament.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5, 6. The holy women—Particularly the wives of the patriarchs.

Trusted in God—Better, hoped in God: believing and serving him, and looking for the fulfilment of his promises. They are adduced as illustrations of the adorning with gentleness and calmness of spirit, which was especially manifested in the matter of subjection to their husbands. Notably, Sarah, the Princess and Mother of nations, (Gen_17:15-16,) showed it in her obedience to Abraham, indicated in her calling him lord.

Gen_18:12. So considerate Greek and Roman wives used the equivalent κυριος and dominus.

Whose daughters ye are—Literally, whose children ye become, in possessing her spirit.

As long as—Setting forth two points of resemblance of the daughters to the mother.

Do well—Like her, hoping in God, as one of the holy women.

Not… amazement—Literally, fearing no fear. Commentators, ancient and modern, have been sorely perplexed by this difficult clause. The word πτοησιν signifies fear, terror, trepidation, and may refer to either the emotion or its external cause. The meaning is to be found in the spirit of Sarah’s obedience, the second point of the daughters’ resemblance to her, which the apostle is inculcating as the true ornament. It is the calm, undisturbed, tranquil spirit, and not a slavish one; loving and trustful, and not afraid of the husband as an object of terror or apprehension.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For after this manner in the old time the holy women also, who trusted in God; rather, who hoped in God (eijv Qeon); whose hope was set toward God and rested in God. Bengel says," Vera sanctitas, spes in Deum." St. Peter is the apostle of hope. Adorned themselves, being in subjection unto their own husbands. The apostle bids Christian women to consider the example of the saintly women of the Old Testament. With their hope resting upon God, they could not care for finery and costly jewels. They adorned themselves with the more costly ornament of a meek and quiet spirit: they showed their meekness by living in subjection to their husbands. Submission to authority is the key-note of this part of the Epistle.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The adorning of those holy women, who trusted in God, and therefore did not act thus from servile fear, was,

1. Their meek subjection to their husbands:

2. Their quiet spirit, "not afraid," or amazed: and

3. Their unblamable behaviour, "doing" all things "well."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Our apostle in these two verses enforces the exhortation and advice given to women in the foregoing verses, namely, to attire themselves with outward modesty and inward meekness, by a twofold argument:

1. From the example of holy women in general under the Old Testament, whose praise is in the scripture, not for the external adorning of the body, but for their affiance and trust in God, and their subjection paid to their own husbands.

Here note, 1. That holiness, or the duties of the first table, are required of women as well as of men: and God accepts holiness in them as well as in men, The holy women.

Note, 2. That all holy women of old did, and always ought to, make conscience of their duty to their husbands, particularly of subjection, that so good example may be given by them, and taken from them, for others to do the like: the virtue of good example is lasting, it may do good many years after the example is given; the example of these holy women had a fresh power to do good many thousand years after it was given, and will still have to the world’s end.

2. Another argument is taken from the example of Sarah, who meekly obeyed Abraham, acknowledging him to be her lord; the daughters of whose faith, and the heirs of whose blessing, such wives will appear and prove themselves to be, who do as Sarah did, not suffering themselves by any fears or terrors to be diverted from, nor by any fits of passion and grief to be disturbed in, the performance of that duty which God requires, and the husband expects: Even as Sarah obeyed Abraham, calling him Lord.

Observe, 2. That the same duty and reverence, the same subjection and obedience, which Sarah gave to Abraham, is due and payable to every husband, else the apostle’s argument is of no force.

Some might say, Abraham was a great man.

Ans. True, but Sarah obeyed him as her husband, as well as wives ought to do, because the command of God requires honour and reverence to be given to all husbands, as husbands.

Observe, lastly, With what great and wonderful goodness and clemency the Lord is pleased to overlook the failings and infirmities of his upright servants; we find in Sarah’s story, Gen 18:1 that she spake very unhandsomely, and laughed indecently, when the angel came and told her she should have a son; but all that is passed by in silence, and that one good word she gave her husband, calling him lord, is mentioned here by St. Peter to her eternal honour. The Lord has a gracious respect to a little pure gold, though mingled with much dross, and in a great heap of sin: if he can espy, he will accept of a little spark of true grace.

O Lord! thou wilt not bring our infirmities and slips to account against us, nor rigidly reckon with us for the same, if our hearts be upright with thee: make us then sound in thy statues, that we may not be ashamed.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

5, 6. “For in this way the holy wives who had hoped toward God were also accustomed to beautify themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose children ye have become, doing good and fearing no calamity.” Like the saintly mothers of Israel, who walked with God in the “beauty of holiness,” these charming wives are endued with the perfect love which casts out fear. Oh, that the thousands of Christian women living with unsaved husbands would avail themselves of these infallible promises, appropriate the “beauty of holiness” and save their homes from Satanic power and perdition’s doom.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

5. For after this manner. The holy women whose names are found in sacred history adorned themselves with “a meek and quiet spirit.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

called him her lord

said that he was her lord, that is, her master

You are now her children

Peter says that believing women who act as Sarah acted can be thought of as if they were her actual children. (See: Metaphor)

translationWords

holy

confidence

Sarah

obey

Abraham

lord

children

good

fear

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

5. αἱ ἅγιαι γυναῖκες perhaps = women of the chosen people.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Adorned [εκοσμουν] . Imperfect tense. Were accustomed to adorn.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.