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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>1 Peter 3:21 And this water symbolizes the baptism that now saves you also--not the removal of dirt from the body, but the pledge of a clear conscience toward God--through the resurrection of Jesus Christ,</title><link rel="canonical" href="https://biblehub.com/1_peter/3-21.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/9/60_1Pe_03_21.jpg" /><meta property="og:title" content="1 Peter 3:21 - Suffering for Righteousness" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="And this water symbolizes the baptism that now saves you also--not the removal of dirt from the body, but the pledge of a clear conscience toward God--through the resurrection of Jesus Christ," /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script> <script src='https://app.protectsubrev.com/biblehub.js' type='text/javascript'></script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/1_peter/3-21.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/1_peter/3-21.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/1_peter/">1 Peter</a> > <a href="/1_peter/3.htm">Chapter 3</a> > Verse 21</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad1.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/1_peter/3-20.htm" title="1 Peter 3:20">◄</a> 1 Peter 3:21 <a href="/1_peter/3-22.htm" title="1 Peter 3:22">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#study" class="clickchap2" title="Context and Study Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Crossref </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comment </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/1_peter/3.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/1_peter/3.htm">New International Version</a> and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a clear conscience toward God. It saves you by the resurrection of Jesus Christ, <a href="/nlt/1_peter/3.htm">New Living Translation</a> And that water is a picture of baptism, which now saves you, not by removing dirt from your body, but as a response to God from a clean conscience. It is effective because of the resurrection of Jesus Christ. <a href="/esv/1_peter/3.htm">English Standard Version</a> Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, <a href="/bsb/1_peter/3.htm">Berean Standard Bible</a> And this water symbolizes the baptism that now saves you also—not the removal of dirt from the body, but the pledge of a clear conscience toward God—through the resurrection of Jesus Christ, <a href="/blb/1_peter/3.htm">Berean Literal Bible</a> which also prefigures the baptism now saving you, not a putting away of the filth of flesh, but the demand of a good conscience toward God, through the resurrection of Jesus Christ, <a href="/kjv/1_peter/3.htm">King James Bible</a> The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: <a href="/nkjv/1_peter/3.htm">New King James Version</a> There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, <a href="/nasb_/1_peter/3.htm">New American Standard Bible</a> Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, <a href="/nasb/1_peter/3.htm">NASB 1995</a> Corresponding to that, baptism now saves you— not the removal of dirt from the flesh, but an appeal to God for a good conscience— through the resurrection of Jesus Christ, <a href="/nasb77/1_peter/3.htm">NASB 1977 </a> And corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God for a good conscience—through the resurrection of Jesus Christ, <a href="/lsb/1_peter/3.htm">Legacy Standard Bible </a> Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal of a good conscience to God—through the resurrection of Jesus Christ, <a href="/amp/1_peter/3.htm">Amplified Bible</a> Corresponding to that [rescue through the flood], baptism [which is an expression of a believer’s new life in Christ] now saves you, not by removing dirt from the body, but by an appeal to God for a good (clear) conscience, [demonstrating what you believe to be yours] through the resurrection of Jesus Christ, <a href="/csb/1_peter/3.htm">Christian Standard Bible</a> Baptism, which corresponds to this, now saves you (not as the removal of dirt from the body, but the pledge of a good conscience toward God) through the resurrection of Jesus Christ, <a href="/hcsb/1_peter/3.htm">Holman Christian Standard Bible</a> Baptism, which corresponds to this, now saves you (not the removal of the filth of the flesh, but the pledge of a good conscience toward God) through the resurrection of Jesus Christ. <a href="/asv/1_peter/3.htm">American Standard Version</a> which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; <a href="/cev/1_peter/3.htm">Contemporary English Version</a> Those flood waters were like baptism that now saves you. But baptism is more than just washing your body. It means turning to God with a clear conscience, because Jesus Christ was raised from death. <a href="/erv/1_peter/3.htm">English Revised Version</a> which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ; <a href="/gwt/1_peter/3.htm">GOD'S WORD® Translation</a> Baptism, which is like that water, now saves you. Baptism doesn't save by removing dirt from the body. Rather, baptism is a request to God for a clear conscience. It saves you through Jesus Christ, who came back from death to life. <a href="/gnt/1_peter/3.htm">Good News Translation</a> which was a symbol pointing to baptism, which now saves you. It is not the washing off of bodily dirt, but the promise made to God from a good conscience. It saves you through the resurrection of Jesus Christ, <a href="/isv/1_peter/3.htm">International Standard Version</a> Baptism, which is symbolized by that water, now saves you also, not by removing dirt from the body, but by asking God for a clear conscience based on the resurrection of Jesus, the Messiah, <a href="/msb/1_peter/3.htm">Majority Standard Bible</a> And this water symbolizes the baptism that now saves us also—not the removal of dirt from the body, but the pledge of a clear conscience toward God—through the resurrection of Jesus Christ, <a href="/net/1_peter/3.htm">NET Bible</a> And this prefigured baptism, which now saves you--not the washing off of physical dirt but the pledge of a good conscience to God--through the resurrection of Jesus Christ, <a href="/nheb/1_peter/3.htm">New Heart English Bible</a> This is a symbol of baptism, which now saves you--not the removal of dirt from the body, but an appeal to God for a good conscience, through the resurrection of Jesus Christ, <a href="/wbt/1_peter/3.htm">Webster's Bible Translation</a> The like figure to which, even baptism, doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ: <a href="/wey/1_peter/3.htm">Weymouth New Testament</a> And, corresponding to that figure, the water of baptism now saves you--not the washing off of material defilement, but the craving of a good conscience after God--through the resurrection of Jesus Christ, <a href="/web/1_peter/3.htm">World English Bible</a> This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God—through the resurrection of Jesus Christ, <div class="vheading2">Literal Translations</div><a href="/lsv/1_peter/3.htm">Literal Standard Version</a> also an antitype to immersion which now saves you—not a putting away of the filth of flesh, but the question of a good conscience in regard to God, through the resurrection of Jesus Christ, <a href="/blb/1_peter/3.htm">Berean Literal Bible</a> which also prefigures the baptism now saving you, not a putting away of the filth of flesh, but the demand of a good conscience toward God, through the resurrection of Jesus Christ, <a href="/ylt/1_peter/3.htm">Young's Literal Translation</a> also to which an antitype doth now save us -- baptism, (not a putting away of the filth of flesh, but the question of a good conscience in regard to God,) through the rising again of Jesus Christ, <a href="/slt/1_peter/3.htm">Smith's Literal Translation</a> By which also the figure, immersion, now saves us (not by laying aside of the filth of the flesh, but the question of a good consciousness toward God,) by the rising up of Jesus Christ:<div class="vheading2">Catholic Translations</div><a href="/drb/1_peter/3.htm">Douay-Rheims Bible</a> Whereunto baptism being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God by the resurrection of Jesus Christ. <a href="/cpdv/1_peter/3.htm">Catholic Public Domain Version</a> And now you also are saved, in a similar manner, by baptism, not by the testimony of sordid flesh, but by the examination of a good conscience in God, through the resurrection of Jesus Christ. <a href="/nabre/1_peter/3.htm">New American Bible</a> This prefigured baptism, which saves you now. It is not a removal of dirt from the body but an appeal to God for a clear conscience, through the resurrection of Jesus Christ, <a href="/nrsvce/1_peter/3.htm">New Revised Standard Version</a> And baptism, which this prefigured, now saves you—not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/1_peter/3.htm">Lamsa Bible</a> You also are saved in that very manner by baptism, not merely by washing the filth from the body, but by confessing God with a clean conscience, and by the resurrection of Jesus Christ, <a href="/aramaic-plain-english/1_peter/3.htm">Aramaic Bible in Plain English</a> For you also are saved in it by that simile in baptism, not when you wash the body from impurity, but when you confess God with a pure conscience, and by the resurrection of Yeshua, The Messiah,<div class="vheading2">NT Translations</div><a href="/anderson/1_peter/3.htm">Anderson New Testament</a> the likeness of which, even immersion, (not the putting away of the filth of the flesh, but the seeking of a good conscience toward God,) does now also save us, through the resurrection of Jesus Christ, <a href="/godbey/1_peter/3.htm">Godbey New Testament</a> Which antitype baptism does even now save you, not the removal of the filth of the flesh, but the seeking after a good conscience toward God, through the resurrection of Jesus Christ: <a href="/haweis/1_peter/3.htm">Haweis New Testament</a> The antitype to which baptism now saveth us (not the mere removal of filth from the flesh, but the engagement of a good conscience to God), by the resurrection of Jesus Christ: <a href="/mace/1_peter/3.htm">Mace New Testament</a> thus baptism, which corresponds to the deluge, does now save us, not as it is a cleansing from external filth, but as it is an engagement to lead a divine life, from the belief of the resurrection of Jesus Christ, <a href="/wey/1_peter/3.htm">Weymouth New Testament</a> And, corresponding to that figure, the water of baptism now saves you--not the washing off of material defilement, but the craving of a good conscience after God--through the resurrection of Jesus Christ, <a href="/worrell/1_peter/3.htm">Worrell New Testament</a> which, in its anti-type, immersion, now saves you also (not a putting away of the filth of flesh, but the requirement of a good conscience toward God), through the resurrection of Jesus Christ, <a href="/worsley/1_peter/3.htm">Worsley New Testament</a> The resemblance of which, even baptism, doth also now save us, (not the outward cleansing of filth from the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ, <a href="/parallel/1_peter/3-21.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/1h9-AlUcaGE?start=685" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/1_peter/3.htm">Suffering for Righteousness</a> …20who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In the ark a few people, only eight souls, were saved through water. 21<a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">And</a> <a href="/greek/3739.htm" title="3739: ho (RelPro-NNS) -- Who, which, what, that. ">this water</a> <a href="/greek/499.htm" title="499: antitypon (Adj-NNS) -- Neuter of a compound of anti and tupos; corresponding, i.e. A representative, counterpart.">symbolizes</a> <a href="/greek/908.htm" title="908: baptisma (N-NNS) -- The rite or ceremony of baptism. From baptizo; baptism.">the baptism</a> <a href="/greek/3568.htm" title="3568: nyn (Adv) -- A primary particle of present time; now; also as noun or adjective present or immediate.">that now</a> <a href="/greek/4982.htm" title="4982: sōzei (V-PIA-3S) -- To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect.">saves</a> <a href="/greek/4771.htm" title="4771: hymas (PPro-A2P) -- You. The person pronoun of the second person singular; thou.">you also—</a> <a href="/greek/3756.htm" title="3756: ou (Adv) -- No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.">not</a> <a href="/greek/595.htm" title="595: apothesis (N-NFS) -- A putting off, a laying down. From apotithemi; a laying aside.">the removal</a> <a href="/greek/4509.htm" title="4509: rhypou (N-GMS) -- Filth, filthiness, dirt, squalor. Of uncertain affinity; dirt, i.e. depravity.">of dirt</a> <a href="/greek/4561.htm" title="4561: sarkos (N-GFS) -- Flesh, body, human nature, materiality; kindred. ">from the body,</a> <a href="/greek/235.htm" title="235: alla (Conj) -- But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.">but</a> <a href="/greek/1906.htm" title="1906: eperōtēma (N-NNS) -- Inquiry, request, appeal, demand; a profession, pledge. From eperotao; an inquiry.">the pledge of</a> <a href="/greek/18.htm" title="18: agathēs (Adj-GFS) -- A primary word; good.">a clear</a> <a href="/greek/4893.htm" title="4893: syneidēseōs (N-GFS) -- The conscience, a persisting notion. From a prolonged form of suneido; co-perception, i.e. Moral consciousness.">conscience</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.">toward</a> <a href="/greek/2316.htm" title="2316: Theon (N-AMS) -- A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.">God—</a> <a href="/greek/1223.htm" title="1223: di’ (Prep) -- A primary preposition denoting the channel of an act; through.">through</a> <a href="/greek/386.htm" title="386: anastaseōs (N-GFS) -- A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery.">the resurrection</a> <a href="/greek/2424.htm" title="2424: Iēsou (N-GMS) -- Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.">of Jesus</a> <a href="/greek/5547.htm" title="5547: Christou (N-GMS) -- Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.">Christ,</a> 22who has gone into heaven and is at the right hand of God, with angels, authorities, and powers subject to Him.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/romans/6-3.htm">Romans 6:3-4</a> Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? / We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life. <a href="/colossians/2-12.htm">Colossians 2:12</a> And having been buried with Him in baptism, you were raised with Him through your faith in the power of God, who raised Him from the dead. <a href="/acts/2-38.htm">Acts 2:38</a> Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit. <a href="/mark/16-16.htm">Mark 16:16</a> Whoever believes and is baptized will be saved, but whoever does not believe will be condemned. <a href="/titus/3-5.htm">Titus 3:5</a> He saved us, not by the righteous deeds we had done, but according to His mercy, through the washing of new birth and renewal by the Holy Spirit. <a href="/galatians/3-27.htm">Galatians 3:27</a> For all of you who were baptized into Christ have clothed yourselves with Christ. <a href="/matthew/28-19.htm">Matthew 28:19</a> Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, <a href="/ephesians/5-26.htm">Ephesians 5:26</a> to sanctify her, cleansing her by the washing with water through the word, <a href="/john/3-5.htm">John 3:5</a> Jesus answered, “Truly, truly, I tell you, no one can enter the kingdom of God unless he is born of water and the Spirit. <a href="/acts/22-16.htm">Acts 22:16</a> And now what are you waiting for? Get up, be baptized, and wash your sins away, calling on His name.’ <a href="/hebrews/10-22.htm">Hebrews 10:22</a> let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled to cleanse us from a guilty conscience and our bodies washed with pure water. <a href="/1_corinthians/6-11.htm">1 Corinthians 6:11</a> And that is what some of you were. But you were washed, you were sanctified, you were justified, in the name of the Lord Jesus Christ and by the Spirit of our God. <a href="/1_corinthians/12-13.htm">1 Corinthians 12:13</a> For in one Spirit we were all baptized into one body, whether Jews or Greeks, slave or free, and we were all given one Spirit to drink. <a href="/romans/10-9.htm">Romans 10:9-10</a> that if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised Him from the dead, you will be saved. / For with your heart you believe and are justified, and with your mouth you confess and are saved. <a href="/genesis/7-17.htm">Genesis 7:17-23</a> For forty days the flood kept coming on the earth, and the waters rose and lifted the ark high above the earth. / So the waters continued to surge and rise greatly on the earth, and the ark floated on the surface of the waters. / Finally, the waters completely prevailed upon the earth, so that all the high mountains under all the heavens were covered. ...</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>The like figure whereunto even baptism does also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:like.<a href="/romans/5-14.htm">Romans 5:14</a> Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.<a href="/1_corinthians/4-6.htm">1 Corinthians 4:6</a> And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.<a href="/hebrews/9-24.htm">Hebrews 9:24</a> For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:baptism.<a href="/matthew/28-19.htm">Matthew 28:19</a> Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost:<a href="/mark/16-16.htm">Mark 16:16</a> He that believeth and is baptized shall be saved; but he that believeth not shall be damned.<a href="/acts/2-38.htm">Acts 2:38</a> Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.the putting.<a href="/ezekiel/36-25.htm">Ezekiel 36:25,26</a> Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you… <a href="/zechariah/13-1.htm">Zechariah 13:1</a> In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.<a href="/2_corinthians/7-1.htm">2 Corinthians 7:1</a> Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.the answer.<a href="/acts/8-37.htm">Acts 8:37</a> And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.<a href="/romans/10-9.htm">Romans 10:9,10</a> That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved… <a href="/2_corinthians/1-12.htm">2 Corinthians 1:12</a> For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, and more abundantly to you-ward.by.<a href="/1_peter/1-3.htm">1 Peter 1:3</a> Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead,<div class="vheading">Jump to Previous</div><a href="/hebrews/13-22.htm">Appeal</a> <a href="/colossians/2-12.htm">Baptism</a> <a href="/1_peter/3-18.htm">Christ</a> <a href="/1_peter/3-16.htm">Conscience</a> <a href="/james/2-18.htm">Corresponding</a> <a href="/1_timothy/6-10.htm">Craving</a> <a href="/hebrews/9-13.htm">Defilement</a> <a href="/1_corinthians/4-13.htm">Dirt</a> <a href="/hebrews/11-19.htm">Figure</a> <a href="/james/1-21.htm">Filth</a> <a href="/1_peter/3-18.htm">Flesh</a> <a href="/1_peter/3-17.htm">Good</a> <a href="/1_peter/2-21.htm">Jesus</a> <a href="/hebrews/12-18.htm">Material</a> <a href="/1_timothy/5-12.htm">Pledge</a> <a href="/1_peter/3-3.htm">Putting</a> <a href="/hebrews/12-27.htm">Removal</a> <a href="/1_peter/1-3.htm">Resurrection</a> <a href="/james/5-20.htm">Save</a> <a href="/amos/3-12.htm">Saves</a> <a href="/hebrews/9-9.htm">Symbol</a> <a href="/1_peter/3-12.htm">Towards</a> <a href="/1_peter/1-22.htm">True.</a> <a href="/titus/3-5.htm">Washing</a> <a href="/1_peter/3-20.htm">Water</a> <a href="/1_peter/2-8.htm">Whereunto</a><div class="vheading2">Jump to Next</div><a href="/1_peter/5-1.htm">Appeal</a> <a href="/matthew/3-6.htm">Baptism</a> <a href="/1_peter/4-1.htm">Christ</a> <a href="/genesis/20-5.htm">Conscience</a> <a href="/exodus/38-18.htm">Corresponding</a> <a href="/2_peter/2-10.htm">Craving</a> <a href="/2_peter/2-10.htm">Defilement</a> <a href="/judges/3-22.htm">Dirt</a> <a href="/deuteronomy/4-16.htm">Figure</a> <a href="/revelation/17-4.htm">Filth</a> <a href="/1_peter/4-1.htm">Flesh</a> <a href="/1_peter/4-6.htm">Good</a> <a href="/1_peter/4-1.htm">Jesus</a> <a href="/1_john/3-17.htm">Material</a> <a href="/genesis/38-17.htm">Pledge</a> <a href="/1_peter/5-7.htm">Putting</a> <a href="/numbers/19-9.htm">Removal</a> <a href="/revelation/20-5.htm">Resurrection</a> <a href="/jude/1-23.htm">Save</a> <a href="/1_samuel/10-19.htm">Saves</a> <a href="/revelation/17-5.htm">Symbol</a> <a href="/1_peter/4-9.htm">Towards</a> <a href="/1_peter/4-10.htm">True.</a> <a href="/2_peter/2-22.htm">Washing</a> <a href="/2_peter/2-17.htm">Water</a> <a href="/2_peter/1-19.htm">Whereunto</a><div class="vheading2">1 Peter 3</div>1. <a href="/1_peter/3-1.htm">He teaches the duty of wives and husbands to each other;</a> 8. <a href="/1_peter/3-8.htm">exhorting all men to unity and love;</a> 14. <a href="/1_peter/3-14.htm">and to suffer persecution.</a> 19. <a href="/1_peter/3-19.htm">He declares also the benefits of Christ toward the old world.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/1_peter/3.htm">Berean Study Bible</a></div>And this water The phrase "this water" refers back to the floodwaters in the time of Noah, as mentioned in the preceding verses. In the Greek, the word for water is "hydōr," which is a common term for water but here symbolizes a deeper spiritual truth. The floodwaters were both a means of judgment and salvation—judgment for the wicked and salvation for Noah and his family. This duality is crucial in understanding the typology of baptism as both a cleansing and a saving act.symbolizes the baptism The Greek word for "symbolizes" is "antitupos," meaning a corresponding type or figure. Baptism is not merely a ritualistic act but a profound spiritual reality that corresponds to the salvation experienced by Noah. It is a type of the death, burial, and resurrection of Jesus Christ, which believers participate in through faith. This typology underscores the continuity of God's redemptive plan from the Old Testament to the New Testament.that now saves you also The phrase emphasizes the present and active role of baptism in the believer's salvation. The Greek word "sōzō" for "saves" indicates deliverance and preservation. In a conservative Christian perspective, this does not imply that the act of baptism itself is salvific apart from faith, but rather that it is an outward expression of an inward grace, a means by which God imparts His saving grace to the believer.not the removal of dirt from the body This clarifies that baptism is not a mere physical cleansing. The Greek word "apothesis" for "removal" suggests a putting away or laying aside. The act of baptism transcends the physical act of washing; it is not about external purification but an internal transformation. This distinction is vital in understanding the sacramental nature of baptism as more than a ritualistic practice.but the pledge of a clear conscience toward God The word "pledge" in Greek is "eperōtēma," which can mean a response or appeal. This indicates that baptism is an appeal to God for a good conscience, a sincere commitment to live in accordance with His will. The "clear conscience" signifies a state of being free from guilt and shame, made possible through the atoning work of Christ. This highlights the relational aspect of baptism as a covenantal act between the believer and God.It saves you by the resurrection of Jesus Christ The phrase underscores the foundational Christian belief that salvation is made possible through the resurrection of Jesus. The Greek word "anastasis" for "resurrection" signifies a rising up, a new life. Baptism is efficacious because it unites the believer with Christ in His death and resurrection, symbolizing the believer's own death to sin and new life in Christ. This is the cornerstone of Christian hope and the assurance of eternal life.<div class="vheading2"><a href="/commentaries/ellicott/1_peter/3.htm">Ellicott's Commentary for English Readers</a></div>(21) The like figure whereunto even baptism doth also now save us.--There are two undoubted false readings in this sentence which must be cleared away before we can consider the meaning. First, the word "whereunto" is a mistake for the more difficult which; and second, it should be you, not "us." We may then translate, either, Which baptism also, in antitype, doth now save you, or else, Which (water) also, in antitype, now saveth you--baptism. The first is less likely, both from the order of the words in Greek, and also because of the difficulty of calling the Flood point-blank a baptism. According to the second translation, the water through which Noah was saved is said in the present day ("now," as opposed to "in the days of Noe") to save us (the "you" is emphatic). It does so, in the same sense as we might say, for instance, that the sprinkling of the paschal blood saves us: that is to say, it foreshadowed something which does as a fact save us. This St. Peter expresses by the adjective which may be rendered "in antitype." The thing it represented is Christian baptism. Where, then, lies the likeness between the two? Not merely in the identity of the element water, which serves but to arrest the fancy, and make one think of the deeper resemblance. One obvious point is that the number of persons accepting the proffered salvation at the present crisis is, as in the days of Noe, very small compared with those who reject it. The main thought, however, is not of the Christians, as a body or family (like Noe's), being saved while others are lost. For each individual by himself there is a meaning in his baptism which is prefigured by the Flood; and the explanation of baptism which follows, and the opening of the next chapter, show that the Apostle was thinking chiefly of this individual application. As the passage of Israel through the Red Sea is described as a baptism (<a href="/1_corinthians/10-2.htm" title="And were all baptized to Moses in the cloud and in the sea;">1Corinthians 10:2</a>) because it marked their transition from the state of bondage to a new national life, and left their enemies destroyed in the water, so Noe's safe passage through the Flood is a type of baptism, because it was a regeneration of humanity, it was a destruction of the carnal, sensual element (<a href="/genesis/6-3.htm" title="And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years.">Genesis 6:3</a>. "he also is flesh"), it washed the human race from its pollutions, and man rose to a new and more spiritual existence for the time being, with the bow for a sign of a perpetual covenant made. So baptism is a destruction and death to the flesh, but a new life to the spirit. It must be observed how carefully St. Peter expresses the permanent effect of baptism by the present tense "saveth:" not "saved you," nor "hath saved you;" it is a living and ever present fact, the "everlasting benediction of His heavenly washing;" it washes the neophyte not from past sins only, but from those which he afterwards commits, if only he still repents and believes.Not the putting away of the filth of the flesh.--The Apostle is not cautioning his readers against the thought that baptism acted ex opere operato, as a charm, but he is telling them, on the contrary, that it is no external rite. He was writing to Jews, who were very familiar with ceremonial washings, or "baptisings," which, though they symbolised a cleansing from sin, really effected nothing but to make the skin less dirty.But the answer of a good conscience toward God.--An expression which has caused almost as much difficulty as any in the New Testament. The difficulty lay especially in two points: first, that the context was so involved as to give little indication what to expect; secondly, that the Greek word (eperotema) which is here rendered "answer" is so seldom found. and might easily take such various shades of meaning. (1) Touching the word itself, we may at once reject the translation "answer," for it could only mean an "answer" in that sense in which "question" and "answer" are identical, both of them being "the thing asked," the subject matter of both being the same; but so cumbersome a sense is not in keeping here. (2) Next we may consider the attractive theory that it means a "contract." The form in which a contract was made was as follows: N says to M, "Dost thou promise?" and M answers, "I promise." Now in Byzantine Law-Greek such a contract is known as an eperotema, or "questionment," from the question with which proceedings began. And, as a matter of fact, the baptismal covenant has undoubtedly been entered upon from the earliest times with just such questions and answers. Tertullian speaks of this (De Corona, chap. iii.) as an ancient custom in the end of the second century. There are, however, three serious objections: first, that "the contract of a good conscience" is a somewhat vague and imperfect phrase, and far more difficult in Greek than in English; secondly, that there is no trace of the legal term eperotema until centuries after the date of St. Peter, or of Tertullian either; thirdly, that had eperotema been a recognised term for a "contract" in St. Peter's time, we should have been certain to find this explanation in some of the Greek Fathers. (3) The usual meaning of the verb would lead us towards a less unsatisfactory conclusion. Eperotan is "to put a question" for further information's sake. And we may remark that the order of the Greek would strongly suggest that the words "toward God" should be attached (in spite of the analogy of <a href="/acts/24-16.htm" title="And herein do I exercise myself, to have always a conscience void to offense toward God, and toward men.">Acts 24:16</a>) not to "good conscience," but to the word eperotema. Now, there is a constant use of the verb eperotan in the Old Testament in connection with the name of God. In <a href="/joshua/9-14.htm" title="And the men took of their victuals, and asked not counsel at the mouth of the LORD.">Joshua 9:14</a>, <a href="/judges/1-1.htm" title="Now after the death of Joshua it came to pass, that the children of Israel asked the LORD, saying, Who shall go up for us against the Canaanites first, to fight against them?">Judges 1:1</a>; <a href="/judges/18-5.htm" title="And they said to him, Ask counsel, we pray you, of God, that we may know whether our way which we go shall be prosperous.">Judges 18:5</a>, and many other places, it means "to consult God," "to inquire of the Lord," to seek to Him for direction. Or, with a slightly different turn, it is used, as in <a href="/isaiah/19-3.htm" title="And the spirit of Egypt shall fail in the middle thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.">Isaiah 19:3</a>; <a href="/isaiah/65-1.htm" title="I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, to a nation that was not called by my name.">Isaiah 65:1</a>, for "to inquire after God," in which sense it finds its way into the New Testament in <a href="/romans/10-20.htm" title="But Esaias is very bold, and said, I was found of them that sought me not; I was made manifest to them that asked not after me.">Romans 10:20</a>. Thus baptism would be said to be, "not the flesh's putting away of dirt (for so it might be turned, though it is somewhat forced), but a good conscience's inquiry at the hands of God," or "a good conscience's inquiry after God." Observe that if the "good conscience" is the agent in this transaction, as here expressed, St. Peter would recognise (as in <a href="/luke/8-15.htm" title="But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.">Luke 8:15</a>) the man's happy state of soul before baptism, and baptism would be the mode of his further approach to God. That this is good doctrine cannot be denied. (4) There is, however, another version for which a still better case can be made out: viz., "demand." It is true that the verb eperotan more frequently means "to ask" a question than "to ask" a boon, expecting a verbal response rather than a practical one; but it is once used in the New Testament in the latter sense (<a href="/matthew/16-1.htm" title="The Pharisees also with the Sadducees came, and tempting desired him that he would show them a sign from heaven.">Matthew 16:1</a>), and in the Old Testament also (as <a href="/psalms/137-3.htm" title="For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion.">Psalm 137:3</a>). And the only other instance of the word eperotema in inspired literature makes for this view. This occurs in <a href="/daniel/4-17.htm" title="This matter is by the decree of the watchers, and the demand by the word of the holy ones: to the intent that the living may know that the most High rules in the kingdom of men, and gives it to whomsoever he will, and sets up over it the basest of men.">Daniel 4:17</a>, where the English has "demand," and the Latin petitio. There is, indeed, almost as much difficulty in ascertaining the exact sense there as here; but, on the whole, it seems to mean the "demand" for Nebuchadnezzar's degradation. This was evidently the meaning assigned to our present passage by the anonymous Father in the Catena, for, wrongly joining the words "through the resurrection" with eperotema, he says: "It teacheth also how we beseech of Him; and how? by confessing the resurrection of the Lord." Taking, then, the rendering "demand," a further question arises: Does St. Peter mean that baptism is the demand (made by God or the Church upon the man) for a good conscience towards God? or the demand made by a good conscience upon God, without specifying the demand? or finally, the demand upon God (made by the man) for a good conscience? Of these the second seems the weakest, because it leaves the nature of the demand so open, and because the notion of a good conscience previous to baptism is less suited to the context. The first would indeed give a vigorous sense. St. Peter would then be saying, "Have a good conscience (<a href="/1_peter/3-16.htm" title="Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.">1Peter 3:16</a>), for, besides all else, it is your baptismal obligation, and in defiling conscience you forfeit your baptismal salvation;" but it labours under the defect of connecting "toward God" with "conscience" instead of with "demand," and it is imperfect, moreover, in not demanding a good conscience toward men as well as toward God. The last seems both the clearest in itself, the best antithesis to the balancing clause, and the most in keeping with the context. It will then be: "Noah's flood, in antitype, to this day saves you--that is to say, baptism, which is no cleansing of the skin from dirt, but an application to God for a clear conscience." A "good conscience," in this case, will not mean an honest frame of mind, but a consciousness of having nothing against you, such as would come to even the chief of sinners from the baptismal remission of sins. "Conscience" is used in this retrospective sense four times in Hebrews (<a href="/hebrews/9-9.htm" title="Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;">Hebrews 9:9</a>; <a href="/hebrews/9-14.htm" title="How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?">Hebrews 9:14</a>, and <a href="/hebrews/10-2.htm" title="For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.">Hebrews 10:2</a>; <a href="/hebrews/10-22.htm" title="Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.">Hebrews 10:22</a>); and, indeed, in <a href="/1_peter/3-16.htm" title="Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.">1Peter 3:16</a> it meant "having nothing on your mind because of the past," rather than "being sure that you mean well." And how well this suits the context! The Apostle, from <a href="/1_peter/3-13.htm" title="And who is he that will harm you, if you be followers of that which is good?">1Peter 3:13</a> to <a href="/1_peter/4-6.htm" title="For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.">1Peter 4:6</a>, is uttering the praises of a clear conscience, and warning from everything that could defile it. "With this," he says, "you cannot be harmed; with this, you will be always ready to defend the faith when called to account. It was because He had this that Christ was able to atone for you and bring you to God, and to conduct His mission to the dead, and to give by His resurrection an efficacy to your baptism; and that baptism itself only saves you by the fact that in it you ask and receive the cleansing of the conscience." . . . <div class="vheading2"><a href="/commentaries/pulpit/1_peter/3.htm">Pulpit Commentary</a></div>Verse 21. - The like figure whereunto even baptism doth also now save us. The reading of the Textus Receptus ω΅ι, represented by "whereunto," is without authority; all the uncial manuscripts have ο}, "which," in the nominative case. The oldest manuscripts also read "you" instead of "us." The antecedent of the relative must be the word immediately preceding, ὕδατος, water; the word "baptism" is added in apposition, to define more clearly the apostle's meaning; the water which saves is the water of baptism. Thus the literal translation will be, "Which (as) antitype is saving you also, (namely) baptism;" that is, the water which is saving you is the antitype of the water of the Flood. That water was made the means of saving a few; it bore up the ark in which they were. It saved them, perhaps, from the malice of the ungodly; it saved them from that corruption which was almost universal; it was the means of saving the race of men as by a new birth through death into a new life, a new beginning; it washed away the evil, those who suffered for evil-doing, and so saved those who had doubtless been suffering for well-doing. Thus it is the figure (τύπος) of the antitype (ἀντίτυπον) baptism; the two (the water of the Flood and the water of baptism) correspond as type and antitype. The ἀντίτυπον is the counterpart of the τύπος; and as τύπος sometimes means the original, sometimes the figure, there is a correspondent variation in the meaning of ἀντίτυπον. Delitzsch says, on <a href="/hebrews/9-24.htm">Hebrews 9:24</a>, "We have found τύπος at 1 Peter 8:5 used in the sense of an original figure - a model from which a copy is made; such copy from an original (or architype) is that designated as ἀντίτυπα here. Τύπος again (as at <a href="/romans/5-14.htm">Romans 5:14</a>) is used in the sense of a prophetic foretype, of which the accomplishment is reserved for the future (τύπος τῶν μελλόντων); and that accomplishment is again called ἀντίτυπον (antitype); e.g. baptism, at <a href="/1_peter/3-21.htm">1 Peter 3:21</a>, is in this sense an ἀντίτυπον of the Deluge. The earthly reflection of the heavenly archetype, and the actual fulfillment of the prophetic τύπος, are each called ἀντίτυπον." Here the water of the Flood is the prophetic foretype; baptism is the accomplishment. "Baptism," St. Peter says, "is saving you," the few Christians, separating you from the vast number of Gentiles, whom in some sense it condemns through their rejection of God's offered mercy (comp. <a href="/hebrews/11-7.htm">Hebrews 11:7</a>), saving you from the corruption of their evil example, bringing you into the ark of Christ's Church, bearing up that ark through the grace of the new birth. The apostle says, "Baptism is saving you;" he does not say, "hits saved;" he is using the present tense in its proper sense of an incomplete action; it brings us into a state of salvation, into covenant with God. But it is only the beginning, the birth; the growth must follow; the death unto sin, the new birth unto righteousness, must be realized in actual life; otherwise, alas! we shall have received the grace of God in vain (comp. <a href="/titus/3-5.htm">Titus 3:5</a>). (Not the putting away of the filth of the flesh, but the answer of a good conscience toward God.) St. Peter hastens to explain his statement. Baptism doth save us, but not the mere outward ceremony; you may "make clean the outside" with the most scrupulous care; you may be very careful in putting away the filth of the flesh (or, if the genitive is to be regarded as subjective, with Bengel, the flesh may put away its filth); but more is needed than the old Jewish washings, the frequent purifications. Comp. Justin Martyr, ' Dial. cum Trypho,' p. 331 (quoted by Huther), Τί γὰρ ὄφελος ἐκείνου τοῦ βαπτὶσματος (the Jewish washing) ο} τὴν σάρκα καὶ μόνον τὸ σῶμα φαιδρύνει βαπτίσθητε τὴν ψυχήν. Observe that St. Peter uses the word here rendered "putting away" (ἀπόθεσις) again in the Second Epistle (1. 14) of putting off the earthly tabernacle (comp. also <a href="/1_peter/2-1.htm">1 Peter 2:1</a>, where he uses the corresponding participle, ἀποθέμενοι). The next clause presents great difficulty. Is the genitive subjective or objective? What is the meaning of ἐπερώτημα? The word ἐπερώτημα occurs only in one other place in the Greek Scriptures (<a href="/daniel/4-14.htm">Daniel 4:14</a> [in the Authorized Version, 4:17D, where it is translated "demand;" the corresponding verb is of frequent occurrence; as in <a href="/romans/10-20.htm">Romans 10:20</a>, "them that asked not after me;" and <a href="/2_kings/11-7.htm">2 Kings 11:7</a> (<a href="/2_samuel/11-7.htm">2 Samuel 11:7</a>, in the Authorized Version), where it is joined with the preposition εἰς, as in this verse. Thus ἐπερώτημα seems to mean an "inquiry," and the genitive is probably subjective. The inner meaning of baptism is not that the flesh puts away its filth, but that a good conscience inquires after God. The outward and visible sign doth not save if separated from the inward and spiritual grace. The first is necessary, for it is an outward sign appointed by Christ; but it will not save without the second; those who draw near to God must have their bodies washed with pure water, but also their hearts sprinkled from an evil conscience (<a href="/hebrews/10-22.htm">Hebrews 10:22</a>). The inner cleansing of the soul results in a good conscience, a consciousness of sincerity, of good intentions and desires, which will instinctively seek after God. And that good conscience is the effect of baptism, when baptism has its perfect work, when those who have once been grafted into the true Vine abide in Christ, when those who have once been baptized in one Spirit into one body keep the unity of the Spirit, Christ dwelling in them, and they in Christ. Archbishop Leighton explains the word ἐπερώτημα as "the whole correspondence of the conscience with God, and with itself as towards God, or in the sight of God." If the genitive is regarded as objective, the meaning will be, "an inquiry addressed to God for a good conscience;" the soul, once awakened, seeks continually fuller purification, hungers and thirsts after righteousness. This gives a good sense, but seems less suitable in this context. It is possible also to join the preposition εἰς with συνείδησις in the sense of a good conscience in relation to God; but it seems much more natural to connect it with ἐπερώτημα. Some commentators follow AEcumenius in paraphrasing ἐερώτημα by ἀῥῤαβών ἐνέχυρον ἀπόδειξις; they take the ground that, in legal language, the word was used in the sense of a contract, and they see in St. Peter's words a reference to the covenant made with God in baptism, and to the questions and answers in which, from the earliest times, that covenant was expressed; ἐπερώτημα being used in a general sense so as to cover answers as well as questions. This is a possible alternative, but the word seems to have acquired this meaning in later times. By the resurrection of Jesus Christ. These words refer back to "baptism doth also now save us." Baptism derives its saving effect from the resurrection of our Lord; without that resurrection it would be an empty form (see note on 1 Peter 1:3). <a href="/commentaries/1_peter/3-21.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>And καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. [this water] ὃ (ho) Personal / Relative Pronoun - Nominative Neuter Singular <a href="/greek/strongs_3739.htm">Strong's 3739: </a> Who, which, what, that. symbolizes ἀντίτυπον (antitypon) Adjective - Nominative Neuter Singular <a href="/greek/strongs_499.htm">Strong's 499: </a> Neuter of a compound of anti and tupos; corresponding, i.e. A representative, counterpart. [the] baptism βάπτισμα (baptisma) Noun - Nominative Neuter Singular <a href="/greek/strongs_908.htm">Strong's 908: </a> The rite or ceremony of baptism. From baptizo; baptism. [that] now νῦν (nyn) Adverb <a href="/greek/strongs_3568.htm">Strong's 3568: </a> A primary particle of present time; 'now'; also as noun or adjective present or immediate. saves σῴζει (sōzei) Verb - Present Indicative Active - 3rd Person Singular <a href="/greek/strongs_4982.htm">Strong's 4982: </a> To save, heal, preserve, rescue. From a primary sos; to save, i.e. Deliver or protect. you— ὑμᾶς (hymas) Personal / Possessive Pronoun - Accusative 2nd Person Plural <a href="/greek/strongs_4771.htm">Strong's 4771: </a> You. The person pronoun of the second person singular; thou. not οὐ (ou) Adverb <a href="/greek/strongs_3756.htm">Strong's 3756: </a> No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not. the removal ἀπόθεσις (apothesis) Noun - Nominative Feminine Singular <a href="/greek/strongs_595.htm">Strong's 595: </a> A putting off, a laying down. From apotithemi; a laying aside. of dirt ῥύπου (rhypou) Noun - Genitive Masculine Singular <a href="/greek/strongs_4509.htm">Strong's 4509: </a> Filth, filthiness, dirt, squalor. Of uncertain affinity; dirt, i.e. depravity. from the body, σαρκὸς (sarkos) Noun - Genitive Feminine Singular <a href="/greek/strongs_4561.htm">Strong's 4561: </a> Flesh, body, human nature, materiality; kindred. but ἀλλὰ (alla) Conjunction <a href="/greek/strongs_235.htm">Strong's 235: </a> But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise. [the] pledge ἐπερώτημα (eperōtēma) Noun - Nominative Neuter Singular <a href="/greek/strongs_1906.htm">Strong's 1906: </a> Inquiry, request, appeal, demand; a profession, pledge. From eperotao; an inquiry. of a clear ἀγαθῆς (agathēs) Adjective - Genitive Feminine Singular <a href="/greek/strongs_18.htm">Strong's 18: </a> A primary word; 'good'. conscience συνειδήσεως (syneidēseōs) Noun - Genitive Feminine Singular <a href="/greek/strongs_4893.htm">Strong's 4893: </a> The conscience, a persisting notion. From a prolonged form of suneido; co-perception, i.e. Moral consciousness. toward εἰς (eis) Preposition <a href="/greek/strongs_1519.htm">Strong's 1519: </a> A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. God. Θεόν (Theon) Noun - Accusative Masculine Singular <a href="/greek/strongs_2316.htm">Strong's 2316: </a> A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very. [It saves you] through δι’ (di’) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. [the] resurrection ἀναστάσεως (anastaseōs) Noun - Genitive Feminine Singular <a href="/greek/strongs_386.htm">Strong's 386: </a> A rising again, resurrection. From anistemi; a standing up again, i.e. a resurrection from death (its author), or a recovery. of Jesus Ἰησοῦ (Iēsou) Noun - Genitive Masculine Singular <a href="/greek/strongs_2424.htm">Strong's 2424: </a> Of Hebrew origin; Jesus, the name of our Lord and two other Israelites. Christ, Χριστοῦ (Christou) Noun - Genitive Masculine Singular <a href="/greek/strongs_5547.htm">Strong's 5547: </a> Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus. <div class="vheading">Links</div><a href="/niv/1_peter/3-21.htm">1 Peter 3:21 NIV</a> <a href="/nlt/1_peter/3-21.htm">1 Peter 3:21 NLT</a> <a href="/esv/1_peter/3-21.htm">1 Peter 3:21 ESV</a> <a href="/nasb/1_peter/3-21.htm">1 Peter 3:21 NASB</a> <a href="/kjv/1_peter/3-21.htm">1 Peter 3:21 KJV</a> <a href="//bibleapps.com/1_peter/3-21.htm">1 Peter 3:21 BibleApps.com</a> <a href="//bibliaparalela.com/1_peter/3-21.htm">1 Peter 3:21 Biblia Paralela</a> <a href="//holybible.com.cn/1_peter/3-21.htm">1 Peter 3:21 Chinese Bible</a> <a href="//saintebible.com/1_peter/3-21.htm">1 Peter 3:21 French Bible</a> <a href="/catholic/1_peter/3-21.htm">1 Peter 3:21 Catholic Bible</a> <a href="/1_peter/3-21.htm">NT Letters: 1 Peter 3:21 This is a symbol of baptism which (1 Pet. 1P iP i Pet) </a></div></div></td></tr></table></div><div id="left"><a href="/1_peter/3-20.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="1 Peter 3:20"><img src="/left.png" name="lft" border="0" alt="1 Peter 3:20" /></a></div><div id="right"><a href="/1_peter/3-22.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="1 Peter 3:22"><img src="/right.png" name="rght" border="0" alt="1 Peter 3:22" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>