KJV: Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
YLT: having your behaviour among the nations right, that in that which they speak against you as evil-doers, of the good works having beheld, they may glorify God in a day of inspection.
Darby: having your conversation honest among the Gentiles, that as to that in which they speak against you as evildoers, they may through your good works, themselves witnessing them, glorify God in the day of visitation.
ASV: having your behavior seemly among the Gentiles; that, wherein they speak against you as evil-doers, they may by your good works, which they behold, glorify God in the day of visitation.
| ἀναστροφὴν | conduct |
|
Parse: Noun, Accusative Feminine Singular Root: ἀναστροφή Sense: manner of life, conduct, behaviour, deportment. |
|
| ὑμῶν | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
| ἔθνεσιν | Gentiles |
|
Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
|
| ἔχοντες | keeping |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
| καλήν | honorable |
|
Parse: Adjective, Accusative Feminine Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
|
| ἵνα | so that |
|
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
|
| ἐν | wherein |
|
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
|
| καταλαλοῦσιν | they speak against |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: καταλαλέω Sense: to speak against one, to criminate, traduce. |
|
| κακοποιῶν | evildoers |
|
Parse: Noun, Genitive Masculine Plural Root: κακοποιός Sense: an evil doer, malefactor. |
|
| ἐκ | through |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| καλῶν | good |
|
Parse: Adjective, Genitive Neuter Plural Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
|
| ἔργων | deeds |
|
Parse: Noun, Genitive Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
|
| ἐποπτεύοντες | having witnessed |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἐποπτεύω Sense: to be an overseer. |
|
| δοξάσωσιν | they may glorify |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: δοξάζω Sense: to think, suppose, be of opinion. |
|
| τὸν | - |
|
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸν | God |
|
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| ἡμέρᾳ | [the] day |
|
Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| ἐπισκοπῆς | of visitation |
|
Parse: Noun, Genitive Feminine Singular Root: ἐπισκοπή Sense: investigation, inspection, visitation. |
|
Greek Commentary for 1 Peter 2:12
Predicate adjective with αναστροπην anastrophēn for which see note on 1 Peter 1:15 and see note on 1 Peter 1:18. The Gentiles are on the watch for slips in moral conduct by the Christians. [source]
Final conjunction with δοχασωσιν doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
“In what thing.” [source]
As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
“Out of (as a result of) your good (beautiful) deeds.” [source]
Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
Rev., behavior. See on 1 Peter 1:15. [source]
Rev., correctly, wherein; in the matter in which. [source]
Compare evil-speakings, 1 Peter 2:1, and Acts 28:22. [source]
Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ἐπόπτης , an eye-witness, occurs only at 2 Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Eleusinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes. [source]
The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30, where it is applied by the priests to Christ himself. [source]
The radical idea of the word is that of observing or inspecting. Hence ἐπίσκοπος , an overseer or bishop. Visiting grows naturally out of this, as visitare from visere, to look at attentively. See Introduction, on Peter's emphasis upon sight; and compare behold, in this verse. The “day of visitation” is the day of looking upon: “When God shall look upon these wanderers, as a pastor over his flock, and shall become the overlooker or bishop of their souls” (1 Peter 2:25, Lumby). [source]
Reverse Greek Commentary Search for 1 Peter 2:12
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Only here in New Testament. Primarily, to beat level, like a threshing-floor or pavement. The Septuagint uses it in the sense of dashing down to the ground (sa40" translation="">1 Peter 2:12.sa40 [source]
See on Matthew 25:36; and 1 Peter 2:12. Some, however, read ἐπισκέψεται ,shall visit. So Rev. [source]
Rev., evil-doer. From κακὸν , evil, and ποιέω , to do. Luke uses a different word, κακοῦργος , from κακὸν , evil, and ἔργω , to work. See on 1 Peter 2:12. [source]
Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke 23:2) as indeed John implies (John 18:31, John 18:33). Some MSS. here read κακοποιος kakopoios (malefactor) as in 1 Peter 2:12, 1 Peter 2:14, with which compare Luke‘s κακουργος kakourgos (Luke 23:32.; so also 2 Timothy 2:9), both meaning evil-doer. Here the periphrastic present participle ποιων poiōn with κακον kakon emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard). [source]
For the general superintendence of the church. The word is synonymous with ἐπίσκοποι , over seers or bishops (see on visitation, 1 Peter 2:12). Those who are called elders, in speaking of Jewish communities, are called bishops, in speaking of Gentile communities. Hence the latter term prevails in Paul's epistles. [source]
See on 1 Peter 2:12. Rev., better, office, with overseership in margin. Compare Luke 19:44. [source]
Only here in the N.T., a country house, cottage, cabin. His office (την επισκοπην αυτου tēn episkopēn autou). Our word bishopric (Authorized Version) is from this word, office of bishop (επισχοπος episcopos). Only that is not the idea here, but over-seership (επι σκοπεω episkopeō) or office as in 1 Peter 2:12. It means to visit and to inspect, to look over. The ecclesiastical sense comes later (1 Timothy 3:1). [source]
Our word bishopric (Authorized Version) is from this word, office of bishop Only that is not the idea here, but over-seership (επι σκοπεω episkopeō) or office as in 1 Peter 2:12. It means to visit and to inspect, to look over. The ecclesiastical sense comes later (1 Timothy 3:1). [source]
Lit., overseers. See on visitation, 1 Peter 2:12. The word was originally a secular title, designating commissioners appointed to regulate a newly-acquired territory or a colony. It was also applied to magistrates who regulated the sale of provisions under the Romans. In the Septuagint it signifies inspectors, superintendents, taskmasters, see 2 Kings 11:19; 2 Chronicles 34:12, 2 Chronicles 34:17; or captains, presidents, Nehemiah 11:9, Nehemiah 11:14, Nehemiah 11:22. In the apostolic writings it is synonymous with presbyter or elder; and no official distinction of the episcopate as a distinct order of the ministry is recognized. Rev. has overseers in margin. [source]
Prohibition against such a habit or a command to quit doing it, with μη mē and the present imperative of καταλαλεω katalaleō old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, 1 Peter 2:12; 1 Peter 3:16). Often harsh words about the absent. James returns to the subject of the tongue as he does again in James 5:12 (twice before, James 1:26; James 3:1-12). [source]
See on 1 Peter 2:12. [source]
See on 1 Peter 2:12. [source]
First aorist (ingressive) passive imperative of γινομαι ginomai to become with allusion (και kai also) to κατα kata (God as our example), “Do ye also become holy.” For αναστροπη anastrophē (manner of life) see 1 Peter 1:18; 1 Peter 2:12; 3:1-16; James 3:13; 2 Peter 2:7. Peter uses αναστροπη anastrophē eight times. The original meaning (turning up and down, back and forth) suited the Latin word conversatio (converto), but not our modern “conversation” (talk, not walk). [source]
“Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
This old word, from κακος kakos (evil), in the ancients meant vice of any kind and note πασαν pāsan (all) here.Guile (δολον dolon). Old word (from δελω delō to catch with bait), deceit.Hypocrisies Singular Genuine here, not πονους phonous (murders), as B has it. For the word see Matthew 27:18.Evil speakings Late word (from καταλαλος katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
First aorist passive indicative of λυτροω lutroō old verb from λυτρον lutron (ransom for life as of a slave, Matthew 20:28), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, Luke 24:21; Titus 2:14. The ransom is the blood of Christ. Peter here amplifies the language in Isaiah 52:3.Not with corruptible things (ου πταρτοις ou phthartois). Instrumental case neuter plural of the late verbal adjective from πτειρω phtheirō to destroy or to corrupt, and so perishable, in N.T. here, 1 Peter 1:23; 1 Corinthians 9:25; 1 Corinthians 15:53.; Romans 1:23. Αργυριωι η χρυσιωι Arguriōi ē chrusiōi (silver or gold) are in explanatory apposition with πταρτοις phthartois and so in the same case. Slaves were set free by silver and gold.From your vain manner of life “Out of” This adjective, though predicate in position, is really attributive in idea, like χειροποιητου cheiropoiētou in Ephesians 2:11 (Robertson, Grammar, p. 777), like the French idiom. This double compound verbal adjective (πατερ παρα διδωμι paterparadidōmi), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan‘s Vocabulary; Deissmann, Bible Studies, pp. 266f.). The Jews made a wrong use of tradition (Matthew 15:2.), but the reference here seems mainly to Gentiles (1 Peter 2:12). [source]
Singular Genuine here, not πονους phonous (murders), as B has it. For the word see Matthew 27:18.Evil speakings Late word (from καταλαλος katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
Late word (from καταλαλος katalalos defamer, Romans 1:30), in N.T. only here and 2 Corinthians 12:20. “Backbitings.” For verb see note on 1 Peter 2:12. [source]
First aorist active participle of εποπτευω epopteuō for which see note on 1 Peter 2:12. See 1 Peter 2:12 also for αναστροπην anastrophēn manner of life). [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of καταισχυνω kataischunō old verb, to put to shame (Luke 13:17; 1 Peter 2:6).Wherein ye are spoken against (εν ωι καταλαλειστε en hōi katalaleisthe). Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37).Who revile Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Present passive indicative of καταλαλεω katalaleō for which see 1 Peter 2:12 with εν ωι en hōi also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts 2:13, Acts 2:37). [source]
Articular present active participle of επηρεαζω epēreazō old verb (from επηρεια epēreia spiteful abuse), to insult, in N.T. only here and Luke 6:28.In Christ (εν Χριστωι en Christōi). Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
Paul‘s common mystical phrase that Peter has three times (here, 1 Peter 5:10, 1 Peter 5:14), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. 1 Peter 2:12) to αναστροπη anastrophē (manner of life). “Constantly the apostle repeats his phrases with new significance and in a new light” (Bigg). [source]
See on behold, 1 Peter 2:12. Only here in New Testament. Compare the different word in Luke 1:2, αὐτόπται , eye-witnesses. [source]
First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2. [source]
Present active participle of προσδοκαω prosdokaō (Matthew 11:3) agreeing in case (accusative plural) with υμας humās desiring Present active participle, accusative also, of σπευδω speudō old verb, to hasten (like our speed) as in Luke 2:16, but it is sometimes transitive as here either (preferably so) to “hasten on the parousia” by holy living (cf. 1 Peter 2:12), with which idea compare Matthew 6:10; Acts 3:19., or to desire earnestly (Isaiah 16:5). [source]
Associative instrumental case of μυτος muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω sophizō old word (from σοπος sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν egnōrisamen humin). First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
Lit., the day of judgment. The exact phrase occurs here only. Ἡμέρᾳ κρίσεως dayof judgment, without the articles, is found Matthew 10:15; Matthew 11:22, Matthew 11:24; Matthew 12:36; 2 Peter 2:9; 2 Peter 3:7. The day is called the great day of their wrath (Revelation 6:17); the day of wrath and of revelation of the righteous judgement of God (Romans 2:5); the day of visitation (1 Peter 2:12); the last day (John 6:39, John 6:40, John 6:44, John 6:54); that day (Matthew 7:22; Luke 6:23; Luke 10:12). The judgment is found Matthew 12:41, Matthew 12:42; Luke 10:14; Luke 11:31, Luke 11:32. [source]