[NEW] Wiktionary | he his him – NATAVIGUIDES

English

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Alternative forms

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• hee)

Etymology 1

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From Middle English , from Old English , from Proto-West Germanic , from Proto-Germanic (“this, this one”).

Pronunciation

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• (

  UK

  )

  enPR:

  hē

  , IPA(key):

  /ˈhiː/

  ,

  (

  unstressed

  )

  IPA(key):

  /hi/

  ,

  /i/

• (

  US

  )

  enPR:

  hē

  , IPA(key):

  /hi/

  ,

  [hi]

  ,

  [çi]

• Audio (US)

• Audio (UK)

• Rhymes:

  -iː

Pronoun

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he (, him, himself, his)

Usage notes

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• was traditionally used as both a masculine and a gender-neutral pronoun, but since the mid 20th century generic usage has sometimes been considered sexist and limiting.[1][2] It is deprecated by some style guides, such as .[3] In place of generic , writers and speakers may use , alternate and as the indefinite person, use the singular , or rephrase sentences to use plural .

Synonyms

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Derived terms

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Translations

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See also

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References

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1. ^ Dictionary.com Unabridged, he ” in Dictionary.com, LLC , 1995–present.
2. ^ (2007,

   (2007, →ISBN

3. ^ or when your subject could be either male or female. […] Sexist: Before boarding, each passenger should make certain that he has his ticket. / Revised: Before boarding, passengers should make certain that they have their tickets.→ISBN , page 81: [A]void using the genericorwhen your subject could be either male or female. […]Before boarding, each passenger should make certain that he has his ticket. /Before boarding, passengers should make certain that they have their tickets.

Determiner

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he

Noun

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he (, hes)

1. (

   uncountable

   )

   The game of tag, or it, in which the player attempting to catch the others is called “he”.

2. The player attempting to catch the others in this game.

3. (

   informal

   )

   A male.

Etymology 2

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Transliteration of various Semitic letters, such as Phoenician ‎ (h), Hebrew ‎ (h), Classical Syriac ‎ (h, “hē”), and Old South Arabian ‎ (h).

Alternative forms

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Pronunciation

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Noun

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he

1. The name of the fifth letter of many Semitic alphabets (Phoenician, Aramaic, Hebrew, Syriac, Arabic and others).
   • 1658, Thomas Browne, , Folio Society 2007, page 210:

     The same number in the Hebrew mysteries and Cabalistical accounts was the character of Generation; declared by the Letter , the fifth in their Alphabet.

   • 1988, Christina Pribićević-Zorić, translating Milorad Pavić, , Vintage 1989, p. 7:

     This Nehama claimed that in his own hand he recognized the consonant “he” of his Hebrew language, and in the letter “vav” his own male soul.

2. The name of the first letter of the Old South Arabian abjad.

Translations

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fifth letter of the various Semitic alphabets

• Catalan: he(ca)

  f

• Finnish: he(fi)
• Hebrew: הֵא

  f

  (

  hé

  )

  , ה(he)

  (

  symbol

  )

• Malay: ha
• Yiddish: הא

  (

  hey

  )

See also

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Further reading

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Etymology 3

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Interjection

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he

1. (

   uncommon

   ,

   usually reduplicated

   )

   An expression of laughter.

   hahehe

   (

   more common

   )

   • 1897, Charles Dudley Warner, Hamilton Wright Mabie, Charles Henry Warner, Lucia Isabella Gilbert Runkle, , page 1791:

     If e’er he went into excess, / ‘Twas from a somewhat lively thirst; / But he who would his subjects bless, / Odd’s fish!—must wet his whistle first; / And so from every cask they got, / Our king did to himself allot / At least a pot. / Sing ho, ho, ho! and he, he, he! / That’s the kind of king for me.

   • 1921, Norman Davey, , page 247:

     “Well, what is your next tale?” said Sumner, a little brusquely. “He, he! he, he! . . . he, he!” chuckled the bottle, “the text tale I’m going to tell you in a very funny one. It will make you laugh. There’s a lady in it—he, he!—a very comic affair.”

Anagrams

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Aukan

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Noun

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he

1. paca

   (

   large South and Central American rodent

   )

References

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• Aukan-English Dictionary (SIL), citing Vernon (1985)

Breton

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Etymology

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Compare Welsh .

Determiner

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he

1. her

   ― her father

Catalan

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Alternative forms

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Verb

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he

1. haver

   first-person singular present indicative form of

Classical Nahuatl

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Etymology

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A natural expression.

Pronunciation

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Interjection

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he

References

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• Alonso de Molina (1571) Vocabulario en lengua castellana y mexicana y mexicana y castellana, Editorial Porrúa, page 22r

Danish

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Interjection

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he

1. (

   onomatopoeia

   )

   Signifies a laugh, especially one that is slightly mischievous.

See also

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Dutch

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Interjection

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he

1. Misspelling of

2. Misspelling of

Esperanto

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Pronunciation

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• Audio

Interjection

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he

1. interjection used to attract someone’s attention, hey
2. interjection expressing irony

Derived terms

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See also

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Fasu

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Noun

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hẹ hȩ́ (Fasu)

1. water
2. river

   ―

   the River Aiyo

3. lake

   ―

   Lake Kutubu

4. liquid

Synonyms

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• hi

  (

  Namumi

  )

References

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• Karl J. Franklin, (1975), page 67
• Eunice Loeweke, Jean May, (1980)
• Eunice Loeweke, Jean May, (1981, digitized 2006)

Finnish

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Etymology 1

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From Proto-Finnic , from Proto-Finno-Permic . Cognates include Northern Sami . The word is inflected as plural, but there is no plural marker in the nominative, except in dialects ().

Pronunciation

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• IPA(key):

  /ˈhe/

  ,

  [ˈhe̞]

• Audio

• Rhymes:

  -e

• Syllabification:

  he

Pronoun

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he

1. (

   personal

   )

   they

   (

   always plural, only of people

   )

Usage notes

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• In standard Finnish, is practically never omitted, despite the verb showing both the person and the number. (compare the usage of , “she” / “he”)

Declension

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• Irregular. The comitative and instructive forms don’t exist; the abessive is hardly used.
• In addition to the standard set of cases, and other personal pronouns have a specific accusative form; .

Declension of he

noun case
singular
plural

nominative
hän
he
genitive
hänen
heidän
partitive
häntä
heitä
accusative
hänet
heidät
inessive
hänessä
heissä
elative
hänestä
heistä
illative
häneen
heihin
adessive
hänellä
heillä
ablative
häneltä
heiltä
allative
hänelle
heille
essive
hänenä
heinä
translative
häneksi
heiksi
instructive
–
–

abessive
hänettä
heittä
comitative
–
–

Synonyms

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• (

  dialectal

  )

  :

  het

• (

  dialectal

  )

  :

  hyö

• (

  colloquial

  )

  :

  ne

Descendants

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See also

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Finnish personal pronouns

first

second

third

anim

third

inan

familiar

polite

singular

minä
sinä
Te
hän
se

plural

me
te

he

ne

Etymology 2

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From Phoenician ‎ (h) and/or Hebrew ‎.

Pronunciation

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Noun

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he

1. he

   (

   fifth letter of the Hebrew and Phoenician scripts and the Northwest Semitic abjad

   )

Declension

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Inflection of (Kotus type 21/rosé, no gradation)

nominative

he

het

genitive

hen
heiden
heitten

partitive

hetä
heitä

illative

hehen
heihin

singular

plural

nominative

he

het

accusative

nom.

he

het

gen.

hen

genitive

hen
heiden
heitten

partitive

hetä
heitä

inessive

hessä
heissä

elative

hestä
heistä

illative

hehen
heihin

adessive

hellä
heillä

ablative

heltä
heiltä

allative

helle
heille

essive

henä
heinä

translative

heksi
heiksi

instructive

—

hein

abessive

hettä
heittä

comitative

—

heineen
Possessive forms of (type )

possessor

singular

plural

1st person

heni
hemme

2nd person

hesi
henne

3rd person

hensä

German Low German

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Alternative forms

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Etymology

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From Old Saxon , from Proto-Germanic (“this, this one”).

Pronunciation

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Pronoun

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he m ( sin, em, en, jüm, em, en)

1. (

   ,

   Münsterland

   ,

   Mecklenburgisch

   ,

   Western Pomeranian and

   ,

   personal

   in some dialects, includingWestern Pomeranian and Low Prussian personal

   )

   he

   (third-person singular masculine pronoun)

   (

   Low Prussian

   )

   He is too late.

Usage notes

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• Which dative is employed depends on dialect, not on function.
• Some dialects might consider any of the inflected forms obsolete.

Further reading

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• G. Ungt, , 1861. The text has dative and accusative and , and on page 22 the author notes: “Hier und in vielen Fällen steht der Dativ statt des Accusativ (ihm statt ihn) nach der Bequemlichkeit, die sich diese Mundart erlaubt.” emen

Hadza

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Pronunciation

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Verb

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he

1. to say, to tell

   îhiyagga

Hawaiian

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Etymology

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(This etymology is missing or incomplete. Please add to it, or discuss it at the Etymology scriptorium.)

Article

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he ()

1. a, an

   I am a woman

   s/he has a wife

Ido

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Pronunciation

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Noun

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he ( be-i)

1. H/h.

   The name of the Latin script letter

See also

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Japanese

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Romanization

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he

1. Rōmaji transcription of
2. Rōmaji transcription of

Kholosi

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Etymology

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Cognate with Sindhi ‎ (hī, “this”).

Pronoun

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he

1. it

   (

   proximal

   )

References

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• Eric Anonby; Hassan Mohebi Bahmani (2014), “Shipwrecked and Landlocked: Kholosi, an Indo-Aryan Language in South-west Iran”, in Cahier de Studia Iranica xx‎[3], pages 13-36

Kikuyu

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Etymology

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Hinde (1904) records as an equivalent of English in “Jogowini dialect” of Kikuyu, listing also Swahili , etc. as its equivalents.[1]

Pronunciation

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Verb

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he ( kũhe)

1. to give

Derived terms

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(Proverbs)

Related terms

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(Nouns)

• kĩhe(e)o

  7

• maheeo

  6

References

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• Armstrong, Lilias E. (1940). , p. 361. Rep. 1967. (Also in 2018 by Routledge).

Lakota

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Particle

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he

1. ― what time is it?

Usage notes

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Informally, both men and women use this question-marking particle. When speaking formally, however, only women use it. In a formal setting, men use huwó, hwo, or huŋwó.

Synonyms

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Mandarin

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Romanization

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he

1. Nonstandard spelling of

2. Nonstandard spelling of

3. Nonstandard spelling of

4. Nonstandard spelling of

Usage notes

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• English transcriptions of Mandarin speech often fail to distinguish between the critical tonal differences employed in the Mandarin language, using words such as this one without the appropriate indication of tone.

Maori

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Article

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he

1. a, an, some: indefinite article

Middle English

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Etymology 1

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From Old English , from Proto-West Germanic , from Proto-Germanic (“this, this one”).

Pronunciation

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Pronoun

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he ( him hine, his hisen, his)

2. Third-person singular masculine pronoun:

   he

   • 14th century, Chaucer, :

     Benynge he was, and wonder diligent

     Kind he was, and very diligent

3. it

4. (

   impersonal

   )

   Third-person singular impersonal pronoun:

   one; you

Usage notes

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In addition to referring to male humans and animals, this pronoun was used for inanimate objects belonging to the masculine grammatical gender early in Middle English. As grammatical gender obsolesced, this pronoun continued to refer to inanimate objects.

Alternative forms

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Descendants

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See also

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Middle English personal pronouns

nominative
accusative
dative
genitive
possessive
singular
1st-person
Iichik
me
min
mi1
min
2nd-person
þou
þe
þin
þi1
þin
3rd-person

m

he

him
hine2
him
his
his
hisen

f

scheheo
hire
heo
hire
hire
hireshiren

n

hit
hit
him2
hishit
—

dual3

1st-person
wit
unk
unker
2nd-person
ȝit
inc
inker
plural
1st-person
we
usous
oure
oure
ouresouren
2nd-person4

ye
yow
your
your
youresyouren
3rd-person

inh.

he
hem
he2
hem
here
here
heresheren

bor.

þei
þemþeim
þeir
þeir
þeiresþeiren

1Used preconsonantally or before .
2Early or dialectal.
3Dual pronouns are only sporadically found in Early Middle English; after that, they are replaced by plural forms. There are no third-person dual forms in Middle English.
4Sometimes used as a formal 2nd-person singular.

References

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Etymology 2

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From Old English , . Compare .

Pronoun

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he ( hem he, heres heren, here)

Alternative forms

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See also

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Middle English personal pronouns

nominative
accusative
dative
genitive
possessive
singular
1st-person
Iichik
me
min
mi1
min
2nd-person
þou
þe
þin
þi1
þin
3rd-person

m

he

him
hine2
him
his
his
hisen

f

scheheo
hire
heo
hire
hire
hireshiren

n

hit
hit
him2
hishit
—

dual3

1st-person
wit
unk
unker
2nd-person
ȝit
inc
inker
plural
1st-person
we
usous
oure
oure
ouresouren
2nd-person4

ye
yow
your
your
youresyouren
3rd-person

inh.

he
hem
he2
hem
here
here
heresheren

bor.

þei
þemþeim
þeir
þeir
þeiresþeiren

1Used preconsonantally or before .
2Early or dialectal.
3Dual pronouns are only sporadically found in Early Middle English; after that, they are replaced by plural forms. There are no third-person dual forms in Middle English.
4Sometimes used as a formal 2nd-person singular.

References

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Etymology 3

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Pronoun

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he

1. (

   “

   she

   ”

   )

   Alternative form of

Etymology 4

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Interjection

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he

1. (

   “

   hey

   ”

   )

   Alternative form of

Etymology 5

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Noun

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he

1. (

   “

   hedge

   ”

   )

   Alternative form of

Etymology 6

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Adjective

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he ( her, hest)

1. (

   “

   high

   ”

   )

   Alternative form of

Etymology 7

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Verb

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he ( heth, hende, hed)

1. (

   “

   to go quickly

   ”

   )

   Alternative form of

Middle Low German

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Etymology

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From Old Saxon

Pronunciation

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Pronoun

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hê

1. (

   third person singular masculine nominative

   )

   he

Declension

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North Frisian

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Pronoun

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he

1. Alternative form of

Old English

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Etymology

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From Proto-West Germanic , from Proto-Germanic (“this, this one”).

Pronunciation

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Pronoun

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hē m ( hine, his, him)

1. he
2. it (when the thing being referred to is masculine)

Declension

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Old English personal pronouns

1st person

Singular
Dual
Plural
Nominative
iċ
wit
wē
Accusative
mē
unc
ūs
Genitive
mīn
uncer
ūre
Dative
mē
unc
ūs

2nd person

Singular
Dual
Plural
Nominative
þū
ġit
ġē
Accusative
þē
inc
ēow
Genitive
þīn
incer
ēower
Dative
þē
inc
ēow

3rd person

Masculine
Feminine
Neuter
Nominative

hē

hēo
hit
Accusative
hine
hīe
hit
Genitive
his
hire
his
Dative
him
hire
him
Plural
Nominative
hīe
Accusative
hīe
Genitive
heora
Dative
him

Descendants

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• Middle English: heheeeahoheohiehyehæhiheyhaȝe
  • English: he
  • Scots: he
  • Yola: heahey

Old Saxon

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Alternative forms

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Etymology

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From Proto-West Germanic , from Proto-Germanic .

Pronoun

[

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hē m

Declension

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Old Saxon personal pronouns

Personal pronouns

Singular

1.

2.

3.

m

3.

f

3.

n

Nominative

ik
thū

hē

siu
it

Accusative

mīmemik
thīthik
ina
sia

Dative

mī
thī
imu
iru
it

Genitive

mīn
thīn
is
ira
is
Dual

1.

2.

–

–

–

Nominative

wit
git
–

–

–

Accusative

unk
ink
–

–

–

Dative

Genitive

unkero

–

–

–

Plural

1.

2.

3.

m

3.

f

3.

n

Nominative

wīwe
gīge
sia
sia
siu

Accusative

ūsunsik
euiuiuu

Dative

ūs
im

Genitive

ūser
euwariuweriuwariuweroiuwera
iro

Descendants

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• German Low German: he

Portuguese

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Verb

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he

1. Obsolete spelling of

Romanian

[

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Interjection

[

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he

1. Alternative form of

Scots

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Etymology

[

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From Middle English , from Old English .

Pronunciation

[

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Pronoun

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he ( him, himsel, his)

Spanish

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Pronunciation

[

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Etymology 1

[

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]

From Arabic ‎ (hā, “behold!, lo!, look!”).[1] Cognate to Galician and Portuguese .

Adverb

[

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he

Usage notes

[

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• Takes pronoun suffixes, e.g.

  (

  “

  here I am

  ”

  )

  , and is mostly used together with aquíahíallí

Derived terms

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]

Etymology 2

[

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]

Noun

[

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]

he f ( hes)

1. he; the Hebrew letter ה

Etymology 3

[

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]

See the etymology of the corresponding lemma form.

Verb

[

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he

1. ) present indicative form of .

   First-person singular () present indicative form of

References

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Further reading

[

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]

• “he” in , Real Academia Española, 2014.

Swedish

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Etymology

[

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]

Related to .

Verb

[

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he ( her, hedde, hett, he)

1. (

   ,

   colloquial

   regional

   )

   to put

Conjugation

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Tokelauan

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Etymology

[

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]

From Proto-Nuclear Polynesian . Cognates include Hawaiian and Maori .

Pronunciation

[

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]

• IPA(key):

  /ˈhe/

• Hyphenation:

  he

Article

[

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]

he

1. Singular indefinite article

   ; any, an

Derived terms

[

edit

]

See also

[

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]

References

[

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]

• R. Simona, editor (1986) Tokelau Dictionary‎[4], Auckland: Office of Tokelau Affairs, page 304

Turkish

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Etymology 1

[

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]

Noun

[

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]

he ( heyi, heler)

1. H

   The name of the Latin-script letter

See also

[

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]

Etymology 2

[

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]

Particle

[

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]

he

1. Alternative form of

Interjection

[

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]

he

1. Alternative form of

Westrobothnian

[

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]

Etymology 1

[

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From Old Norse  n, from Proto-Germanic (neuter of (“that”)), from Proto-Indo-European (neuter of (“that”)). Akin to English .

Alternative forms

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Pronunciation

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• IPA(key):

  [he]

  ,

  [hɛ]

  (example of pronunciation)

Pronoun

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he n ( dy di, diss)

1. (

   demonstrative

   )

   that

2. (

   personal

   )

   it

Conjunction

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he

Usage notes

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The prepositions /, , , , /, /, , and govern the accusative for direction, and dative for location or relation, while is used like when comparing things.

Etymology 2

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Contraction of or .

Adverb

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he

Etymology 3

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From Old Norse , from Proto-Germanic .

Alternative forms

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Verb

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he ( he hev häv, hov, hyvi hevi hävi)

Who his own self.

–This verse, like the “for you” in

i.e.

, sinlessness and suffering. So far was Christ from “doing sins,” that He actually His own self bore ours, and in so doing endured the extremity of anguish “in His own body,” so that He could sympathise with the corporal chastisements of these poor servants; and “on the tree,” too, the wicked slave’s death.

(24)–This verse, like the “for you” in 1Peter 2:21 , is intended to make the readers feel the claims of gratitude, not to set before them another point in which Christ was to be imitated. But at the same time it serves to enforce still more strongly the two points already mentioned–, sinlessness and suffering. So far was Christ from “doing sins,” that He actually His own self bore ours, and in so doing endured the extremity of anguish “in His own body,” so that He could sympathise with the corporal chastisements of these poor servants; and “on the tree,” too, the wicked slave’s death.

Bare our sins . . . on the tree.–This brings us face to face with a great mystery; and to add to the difficulty of the interpretation, almost each word is capable of being taken in several different ways. Most modern scholars are agreed to reject “on the tree,” in favour of the marginal “to,” the proper meaning of the Greek preposition, when connected (as here) with the accusative, being what is expressed in colloquial English by the useful compound “on-to the tree.” It is, however, not obligatory to see motion consciously intended in this preposition and accusative everywhere. It is used, for instance, Mark 4:38, of sleeping on the pillow; in 2Corinthians 3:15, of the veil resting upon their hearts; in Revelation 4:4, of the elders sitting upon their thrones. This word, then, will give us but little help to discover the meaning of the word translated “bare.” (1) That verb means literally “to carry or take up,” and is used thus in Matthew 17:1, Mark 9:2, of taking the disciples up the Mount of Transfiguration; and in Luke 24:51, of Jesus being carried up into heaven: therefore Hammond, Grimm, and others would here understand it to be, “He carried our sins up with Him on-to the tree,” there to expiate them by His death. (2) A much commoner meaning of the word is that which it bears in 1Peter 2:5, “to offer up” (so also in Hebrews 7:27; Hebrews 13:15; James 2:21). The substantive formed from it (Anaphora) is still the liturgical term for the sacrificial section of the Eucharistic service. This interpretation is somewhat tempting, because the very preposition here used, with the very same case, appears in James 2:21, and frequently in the Old Testament, together with our present verb, for “to offer up upon the altar.” In this way it would be, “He offered up our sins in His own body on the altar of the cross.” So Luther and others take it. This would be perfect, were it not for the strangeness of regarding the sins themselves as a sacrifice to be offered on the altar. The only way to make sense of it in that case would be to join very closely “our sins in His own body”–i.e., as contained and gathered up in His own sinless body, which might come to nearly the same thing as saying that He “offered up His own body laden with our sins” upon that altar. (3) Both these renderings, however, pass over the fact that St. Peter is referring to Isaiah 53. In the English version of that chapter, “hath borne,” “shall bear,” “bare,” appears in 1Peter 2:4; 1Peter 2:11-12, indifferently; but the Hebrew is not the same in each case, for in 1Peter 2:11 the word for “shall bear” is identical with that rightly rendered “carry” in 1Peter 2:4, and has not the same signification as that which appears as “to bear” in 1Peter 2:4; 1Peter 2:12. The difference between these two Hebrew roots seems to be that the verb sabal in 1Peter 2:11 means “to carry,” as a porter carries a load, or as our Lord carried His cross; while the verb nasa,’ used in 1Peter 2:4 and 1Peter 2:12, means rather “to lift or raise,” which might, of course, be the action preparatory to that other of “carrying.” Now, the Greek word which we have here undoubtedly better represents nasa’ than sabal, but the question is complicated by the fact that the LXX. uses it to express both alike in 1Peter 2:11-12, observing at the same time the distinction between “iniquities” and “sin,” while in 1Peter 2:4 (where again it reads “our sins” instead of “our griefs”) it adopts a simpler verb; and St. Peter’s language here seems to be affected by all three passages. The expression “our sins” (which comes in so strangely with the use of “you” all round) seems a reminiscence of 1Peter 2:4 (LXX.). The order in which the words occur is precisely the order of 1Peter 2:11, and the tense points to 1Peter 2:12, as well as the parallel use in Hebrews 9:28, where the presence of the words “of many” proves that the writer was thinking of 1Peter 2:12. We cannot say for certain, then, whether St. Peter meant to represent nasa’ or sabal. We have some clue, however, to the way in which the Greek word was used, by finding it in Numbers 14:33, where the “whoredoms” of the fathers are said to be “borne” by their children (the Hebrew there being nasa’). Many instances in classical Greek lead to the conclusion that in such cases it implies something being laid or inflicted from without upon the person who “bears.” Thus, in Numbers 14:33, it will be, “your children will have to bear your whoredoms,” or, “will have laid upon them your whoredoms.” In Hebrews 9:28 it will be, “Christ was once for all presented (at the altar), to have the sins of many laid upon Him.” Here it will be, “Who His own self had our sins laid upon His body on the tree.” Then comes a further question. The persons who hold the substitute theory of the Atonement assert that “our sins” here stands for “the punishment of our sins.” This is, however, to use violence with words; we might with as good reason translate 1Peter 2:22, “Who did, or performed, no punishment for sin.” St. Peter asserts that Christ, in His boundless sympathy with fallen man, in His union with all mankind through the Incarnation whereby He became the second Adam, actually took, as His own, our sins, as well as everything else belonging to us. He was so identified with us, that in the great Psalm of the Messianic sacrifice, He calls them “My sins” (Psalm 40:12), sinless as He was. (See St. Matthew’s interpretation of the same thought, Matthew 8:17.) . . .

Verse 24.

–

Who his own self, bare our sins in his own body on the tree.

St. Peter has thus far spoken of our Lord as our Example of patient endurance; but he seems to feel that, although this is the aspect of the Savior’s sufferings most suitable to his present purpose, yet it is scarcely seemly to dwell upon that most momentous of all events, the death of Christ our Lord upon the cross, without mentioning its more solemn and awful import. A martyr may be an example of patient suffering; he cannot bear our sins. The apostle proceeds to unfold the contents of the

ὑπὲρ ὑμῶν

in ver. 21. The Lord

died for

us: but what is the meaning of the preposition? Was it that his example might stimulate us to imitate his patience and his holy courage? This is a

true

view, but, taken alone, it would be utterly inadequate. The death of the Son of God had a far deeper significance. The

ὑπέρ

used here and elsewhere is explained by the more precise

ἀντί

of Mark 10:45;

himself

.” The pronoun is strongly emphatic; he bore them, though they were not his own. They were

our

sins, but

he

bore them – he alone; none other could bear that awful burden.

He bare

(

ἀνήνεγκεν

). The apostle is evidently quoting

Καὶ αὐτὸς ἁμαρτίας πολλῶν

ἀνήνεγκε

; comp. vers. 4 and 11 (in ver. 11 there is another Hebrew verb) of the same chapter. In the Old Testament “to bear

sins”

or “iniquity” means to suffer the punishment of sin, whether one’s own sin or the sin of others (see

λήψεται ὁ χίμαρος

ἐφ ἑαυτῷ

] all their iniquities unto a land not inhabited,” where the scapegoat is represented as bearing the sins of the people and taking them away. Compare also the great saying of the Baptist, “Behold the Lamb of God. which taketh away the sin of the world!” where the Greek (

ὁ αἴρων

) may be rendered with equal exactness, “who beareth,” or “who taketh away.” The Lord took our sins away by taking them upon himself (comp.

ἐπὶ τὸ ξύλον

); he carried them thither, and there he expiated them (comp.

ἀνενεγκεῖν

). Another interpretation takes

ἀναφέρειν

in its sacrificial sense, as in

He

bore our sins on to the altar of the cross.” The Lord is both Priest and Victim, and the verb is used in the sacred writings both of the priest who offers the sacrifice and of the sacrifice which bears or takes away sin. But the sacrifice which the Lord offered up was himself, not our sins; therefore it seems best to understand

ἀναφέρειν

here rather of victim than of priest, as in

ξύλον

is used for the cross twice in St. Peter’s speeches in the Acts of the Apostles (

That we, being dead to sins, should live unto righteousness.

The Greek word

ἀπογενόμενοι

occurs nowhere else in the New Testament. Bengel understands it differently. He says that as

γενέσθαι τινός

means “to become the slave of some one,” so

ἀπογενέσθαι

may mean to cease to be a slave. But this would require the genitive, not the dative,

ταῖς ἁμαρτίαις

; and the ordinary translation is more suitable to the following context. The word is several times used in Herodotus in the sense of “having died;” more literally, “having ceased to be.” The tense (aorist) seems to point to a definite time, as the time of baptism (comp.

By whose stripes ye were healed

. The apostle is quoting the Septuagint rendering of

μώλωψ

means the mark or weal left on the flesh by a scourge (comp. Ecclus. 28:17,

Πληγὴ μάστιγος ποιεῖ μώλωπας

). The slaves, whom the apostle is addressing, might perhaps not infrequently be subjected to the scourge; he bids them remember the more dreadful flagellation which the Lord endured. They were to learn patience of him, and to remember to their comfort that those stripes which he, the holy Son of God, condescended to suffer are to them that believe healing and salvation. Faith in the crucified Savior lifts the Christian out of the sickness of sin into the health of righteousness.

Greek

[He]

ὃς

(hos)

Personal / Relative Pronoun – Nominative Masculine Singular

Who, which, what, that.

Himself

αὐτὸς

(autos)

Personal / Possessive Pronoun – Nominative Masculine 3rd Person Singular

He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

bore

ἀνήνεγκεν

(anēnenken)

Verb – Aorist Indicative Active – 3rd Person Singular

From ana and phero; to take up.

our

ἡμῶν

(hēmōn)

Personal / Possessive Pronoun – Genitive 1st Person Plural

I, the first-person pronoun. A primary pronoun of the first person I.

sins

ἁμαρτίας

(hamartias)

Noun – Accusative Feminine Plural

From hamartano; a sin.

in

ἐν

(en)

Preposition

In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; ‘in, ‘ at, on, by, etc.

His

αὐτοῦ

(autou)

Personal / Possessive Pronoun – Genitive Masculine 3rd Person Singular

He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

body

σώματι

(sōmati)

Noun – Dative Neuter Singular

Body, flesh; the body of the Church. From sozo; the body, used in a very wide application, literally or figuratively.

on

ἐπὶ

(epi)

Preposition

On, to, against, on the basis of, at.

the

τὸ

(to)

Article – Accusative Neuter Singular

The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

tree,

ξύλον

(xylon)

Noun – Accusative Neuter Singular

From another form of the base of xestes; timber; by implication, a stick, club or tree or other wooden article or substance.

so that

ἵνα

(hina)

Conjunction

In order that, so that. Probably from the same as the former part of heautou; in order that.

we might die

ἀπογενόμενοι

(apogenomenoi)

Verb – Aorist Participle Middle – Nominative Masculine Plural

To be away, be removed from, depart life, die. Past participle of a compound of apo and ginomai; absent, i.e. Deceased.

to sin

ἁμαρτίαις

(hamartiais)

Noun – Dative Feminine Plural

From hamartano; a sin.

[and] live

ζήσωμεν

(zēsōmen)

Verb – Aorist Subjunctive Active – 1st Person Plural

To live, be alive. A primary verb; to live.

to righteousness.

δικαιοσύνῃ

(dikaiosynē)

Noun – Dative Feminine Singular

From dikaios; equity; specially justification.

“By [His]

Οὗ

(Hou)

Personal / Relative Pronoun – Genitive Masculine Singular

Who, which, what, that.

stripes

μώλωπι

(mōlōpi)

Noun – Dative Masculine Singular

A bruise, stripe, left on the body by scourging. From molos and probably ops; a mole or blow-mark.

you are healed.”

ἰάθητε

(iathēte)

Verb – Aorist Indicative Passive – 2nd Person Plural

To heal, generally of the physical, sometimes of spiritual, disease. Middle voice of apparently a primary verb; to cure.

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NT Letters: 1 Peter 2:24 Who his own self bore our sins (1 Pet. 1P iP i Pet)

St. Peter has thus far spoken of our Lord as our Example of patient endurance; but he seems to feel that, although this is the aspect of the Savior’s sufferings most suitable to his present purpose, yet it is scarcely seemly to dwell upon that most momentous of all events, the death of Christ our Lord upon the cross, without mentioning its more solemn and awful import. A martyr may be an example of patient suffering; he cannot bear our sins. The apostle proceeds to unfold the contents of thein ver. 21. The Lordus: but what is the meaning of the preposition? Was it that his example might stimulate us to imitate his patience and his holy courage? This is aview, but, taken alone, it would be utterly inadequate. The death of the Son of God had a far deeper significance. Theused here and elsewhere is explained by the more preciseof Matthew 20:28 1 Timothy 2:6 , in which last passage both propositions are combined. The Lord died, not only in our behalf, but in our stead. He gave “his life a ransom for many;” “he is the Propitiation for our sins.” St. Peter exhibits here, with all possible emphasis, this vicarious aspect of the Savior’s death. “He bore our sins.” The pronoun is strongly emphatic; he bore them, though they were not his own. They weresins, butbore them – he alone; none other could bear that awful burden.). The apostle is evidently quoting Isaiah 53:12 , where the Hebrew verb is �and the Septuagint Version is; comp. vers. 4 and 11 (in ver. 11 there is another Hebrew verb) of the same chapter. In the Old Testament “to bearor “iniquity” means to suffer the punishment of sin, whether one’s own sin or the sin of others (see Leviticus 5:1, 17 , and many similar passages). In the description of the ceremonial of the Day of Atonement in Leviticus 16 . it is said (Ver. 22) that the scapegoat “shall bear upon him [the Hebrew is ; the Greek is] all their iniquities unto a land not inhabited,” where the scapegoat is represented as bearing the sins of the people and taking them away. Compare also the great saying of the Baptist, “Behold the Lamb of God. which taketh away the sin of the world!” where the Greek () may be rendered with equal exactness, “who beareth,” or “who taketh away.” The Lord took our sins away by taking them upon himself (comp. Matthew 8:17 ). As Aaron put the sins of the people upon the head of the scapegoat ( Leviticus 16:21 ), and the goat was to bear them upon him unto a land not inhabited, so the Lord laid on the blessed Savior the iniquity of us all, and he bare our sins in his own body on to the tree, and, there dying in our stead, took them away. He bare them on himself, as the scapegoat bare upon him the iniquities of Israel. It was this burden of sin which made his sacred body sweat great drops of blood in his awful agony. He bare them on to the tree (); he carried them thither, and there he expiated them (comp. Hebrews 9:28 , “Christ was once offered to bear the sins of many,” where the same Greek word is used -). Another interpretation takesin its sacrificial sense, as in Hebrews 7:27 , and regards the cross as the altar: “bore our sins on to the altar of the cross.” The Lord is both Priest and Victim, and the verb is used in the sacred writings both of the priest who offers the sacrifice and of the sacrifice which bears or takes away sin. But the sacrifice which the Lord offered up was himself, not our sins; therefore it seems best to understandhere rather of victim than of priest, as in Hebrews 9:28 and the Greek Version of Isaiah 53:12 . The thought of sacrifice was doubtless present to the apostle’s mind, as it certainly was to the prophet’s (see ver. 10 of Isaiah 53 .). The wordis used for the cross twice in St. Peter’s speeches in the Acts of the Apostles ( Acts 5:30 Acts 10:39 ). It is also so used by St. Paul ( Galatians 3:13 ).The Greek wordoccurs nowhere else in the New Testament. Bengel understands it differently. He says that asmeans “to become the slave of some one,” somay mean to cease to be a slave. But this would require the genitive, not the dative,; and the ordinary translation is more suitable to the following context. The word is several times used in Herodotus in the sense of “having died;” more literally, “having ceased to be.” The tense (aorist) seems to point to a definite time, as the time of baptism (comp. Romans 6:2, 11 Galatians 2:19, 20 ). Righteousness here is simply the opposite of sin – obedience, submission to the will of God. Bengel says, “Justitia tota una est; peccatum multiplex.”. The apostle is quoting the Septuagint rendering of Isaiah 53:5 . The Greekmeans the mark or weal left on the flesh by a scourge (comp. Ecclus. 28:17,). The slaves, whom the apostle is addressing, might perhaps not infrequently be subjected to the scourge; he bids them remember the more dreadful flagellation which the Lord endured. They were to learn patience of him, and to remember to their comfort that those stripes which he, the holy Son of God, condescended to suffer are to them that believe healing and salvation. Faith in the crucified Savior lifts the Christian out of the sickness of sin into the health of righteousness.