1 Peter 3 5

1 Peter 3:5 kjv

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:

1 Peter 3:5 nkjv

For in this manner, in former times, the holy women who trusted in God also adorned themselves, being submissive to their own husbands,

1 Peter 3:5 niv

For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands,

1 Peter 3:5 esv

For this is how the holy women who hoped in God used to adorn themselves, by submitting to their own husbands,

1 Peter 3:5 nlt

This is how the holy women of old made themselves beautiful. They put their trust in God and accepted the authority of their husbands.

1 Peter 3 verses

1 Peter 3 5 Meaning

This verse explains that the kind of imperishable adornment, a gentle and quiet spirit mentioned in the previous verse, is not a new concept but rather exemplifies the way that holy women in ancient times, who placed their hope and trust in God, adorned themselves. Their true beauty and decoration came from their internal spiritual state, specifically manifesting in their willing submission to their own husbands. It highlights an inner virtue rooted in their faith, standing in contrast to outward displays of wealth or status.

1 Peter 3 5 Context

This verse is part of Peter's larger discourse on submission within various spheres of life, initiated in 1 Peter 2. After instructing believers to submit to governmental authorities and servants to masters, Peter turns to the marital relationship. Chapters 3:1-7 specifically address wives and husbands. Verse 5 is directly connected to verse 4, explaining the practical application of cultivating an "imperishable adornment—the inner person of the heart with the imperishable beauty of a gentle and quiet spirit." It provides historical and moral validation for this type of inner beauty by pointing to "holy women of former times." The emphasis for wives is their witness through behavior, particularly for those married to unbelievers, as their "gentle and quiet spirit" coupled with submission can lead to their husband's conversion. Historically, women in the Greco-Roman world were often pressured to adorn themselves ostentatiously to signify status, a practice Peter subtly polemicizes against by presenting a spiritual counter-cultural model of beauty rooted in God-focused hope and relational submission within marriage.

1 Peter 3 5 Word analysis

• For: Greek kai gar (καὶ γὰρ). A strong explanatory or confirming conjunction. It links this verse directly to the preceding instruction, introducing a historical precedent and reason for the "imperishable adornment." It signifies that the following statement reinforces or clarifies what was just said about inner beauty.
• in this way: Greek houtos (οὕτως). Points back to the manner of adornment described in 1 Pet 3:4—the inner beauty of a gentle and quiet spirit. It signifies that the "holy women" lived out precisely what Peter is advocating.
• in former times: Greek pote (ποτε). Denotes a reference to the past, indicating that Peter is drawing on long-standing tradition or divine precedent. This anchors his teaching in historical biblical examples.
• the holy women: Greek hagiai gunaikes (ἅγιαι γυναῖκες). Hagiai means "set apart, consecrated, sacred, dedicated to God." These are not merely morally good women but women specifically devoted to God and His purposes. This term emphasizes their spiritual identity and God-centered life.
• also: Greek kai (καὶ). Indicates that these holy women provide an additional, confirming example of the principle already presented. They are models to be imitated.
• who hoped: Greek hai elpizousai (αἱ ἐλπίζουσαι), present participle, "those who were hoping/are hoping." Elpizo means to anticipate with confidence, to trust in, to fix one's hope upon. This active, continuous hope is a defining characteristic of these holy women; it’s not passive wishing but active reliance and trust.
• in God: Greek eis Theon (εἰς Θεόν). Specifies the object of their hope: God Himself. This grounds their conduct and inner disposition in a divine foundation, contrasting with placing hope in human praise or material things. Their hope in God transformed their conduct.
• used to adorn themselves: Greek ekosmoun heautas (ἐκόσμουν ἑαυτάς), imperfect active indicative. Kosmeo means to arrange, adorn, beautify. The imperfect tense indicates a continuous or habitual action in the past. It signifies that their spiritual practices of hope and submission were their form of beautification and display, an ongoing internal decoration. This is not about wearing ornaments, but being ornamented by these virtues.
• being submissive: Greek hypotassomenai (ὑποτασσόμεναι), present middle/passive participle. Hypotasso means to place oneself under, to submit to, to yield to authority. The participle implies continuous action and may suggest voluntary submission (middle voice) or a divinely appointed order (passive voice). It describes how they adorned themselves, through this attitude and action.
• to their own husbands: Greek tois idiois andrasin (τοῖς ἰδίοις ἀνδράσιν). Idiois (own) emphasizes the specific and personal nature of this submission within the marriage covenant. It is not general submission to all men, but to their specific, legitimate head within the household. This ensures the boundaries of the instruction.

Words-group by words-group analysis:

• For in this way in former times: This phrase establishes a direct connection to the preceding instruction and provides historical and traditional weight. It implies that the advocated Christian conduct for wives is not a radical new invention but reflects established godly patterns, confirming the timeless nature of the divine principles of inner beauty and conduct.
• the holy women also, who hoped in God: This phrase identifies the role models as women consecrated to God whose lives were fundamentally characterized by active, confident reliance on God. Their hope was not merely a belief but a foundational aspect of their identity and how they approached life and relationships. It underscores the spiritual basis of their adornment and conduct.
• used to adorn themselves, being submissive to their own husbands: This clearly connects their internal adornment (implied from v.4) with their specific behavior in marriage. Their beauty was intrinsically linked to their continual, willing practice of submitting to their husbands. This highlights submission not as weakness, but as a potent and beautiful manifestation of a woman's hope in God, reflecting inner grace and a gentle spirit. It contrasts this with outward adornment as a true measure of beauty.

1 Peter 3 5 Bonus section

The Greek word for "hope" (ἐλπίζω, elpizo) often carries a strong connotation of confident expectation or trust in the New Testament. In the context of "holy women... who hoped in God," it signifies a profound reliance on God for security, validation, and purpose, rather than seeking these from their husbands, society, or outward appearances. This deeply rooted trust frees them to act from a position of spiritual strength and peace, making their submission a choice rather than a necessity, and thus a more authentic and impactful witness. This active hope in God means they look to Him for vindication and blessings, not to earthly outcomes. This emphasis on an active, living hope is a crucial element distinguishing Christian submission from a merely cultural or social expectation, making it an act of faith rather than mere compliance. This verse highlights that genuine transformation starts from within, specifically from a heart truly oriented towards God.

1 Peter 3 5 Commentary

1 Peter 3:5 illuminates the essence of true adornment for believing women, extending beyond external ornamentation to embody an enduring spiritual beauty. Peter frames this inner radiance—characterized by a gentle and quiet spirit (v. 4)—as the historical pattern for "holy women" whose lives were profoundly centered on "hoping in God." This "hope" is not mere passive expectation but an active, confident reliance on God's sovereignty and faithfulness, shaping their actions and attitudes. This foundational hope, in turn, manifests in their "being submissive to their own husbands." This submission is not a subjugation but a willing, ongoing act of yielding to divinely established order within marriage, born out of their deep trust in God rather than fear of man. It demonstrates an active humility and respect, serving as a powerful, non-verbal witness. Peter thus elevates biblical submission as an active virtue that contributes to a woman's truest beauty and spiritual power, echoing a timeless wisdom that prizes inner character over fleeting external displays. It offers a counter-cultural perspective on what truly makes a woman beautiful and impactful in God's eyes.

• Practical Examples: A wife choosing to humbly listen and respect her husband's perspective even when she initially disagrees, trusting that God can work through their united front. A woman who, rather than investing heavily in outward fashion to feel valued, invests in quiet times of prayer and service, trusting God for her worth and finding her peace in Him.