KJV: Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
YLT: The domestics! be subjecting yourselves in all fear to the masters, not only to the good and gentle, but also to the cross;
Darby: Servants, be subject with all fear to your masters, not only to the good and gentle, but also to the ill-tempered.
ASV: Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the froward.
| Οἱ | - |
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Parse: Article, Vocative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| οἰκέται | Servants |
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Parse: Noun, Vocative Masculine Plural Root: οἰκέτης Sense: one who lives in the same house as another, spoken of all who are under the authority of one and the same householder. |
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| ὑποτασσόμενοι | be subject |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ὑποτάσσω Sense: to arrange under, to subordinate. |
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| φόβῳ | fear |
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Parse: Noun, Dative Masculine Singular Root: φόβος Sense: fear, dread, terror. |
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| δεσπόταις | masters |
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Parse: Noun, Dative Masculine Plural Root: δεσπότης Sense: a master, Lord. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| τοῖς | to the |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀγαθοῖς | good |
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Parse: Adjective, Dative Masculine Plural Root: ἀγαθός Sense: of good constitution or nature. |
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| ἐπιεικέσιν | gentle |
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Parse: Adjective, Dative Masculine Plural Root: ἐπιεικής Sense: seemingly, suitable. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| σκολιοῖς | unreasonable |
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Parse: Adjective, Dative Masculine Plural Root: σκολιός Sense: crooked, curved. |
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Greek Commentary for 1 Peter 2:18
Note article with the class as with ανδρες andres (1 Peter 3:7), though not with γυναικες gunaikes (1 Peter 3:1). Οικετης Oiketēs old word from οικος oikos (house), means one in the same house with another (Latin domesticus), particularly house servants (slaves) in distinction from the general term δουλος doulos (slave). “Ye domestics.” See similar directions to Christian servants (slaves) in Colossians 3:22-25; Ephesians 6:5-7; 1 Timothy 6:1.; Titus 2:9. Οικετης Oiketēs in N.T. occurs only here, Luke 16:13; Acts 10:7; Romans 14:4. [source]
Present middle participle of υποτασσω hupotassō common late compound to subject oneself to one (Luke 2:51). Either the participle is here used as an imperative (so in 1 Peter 3:1, 1 Peter 3:7) as in Romans 12:16., or the imperative εστε este has to be supplied (Robertson, Grammar, p. 945).To your masters (τοις δεσποταις tois despotais). Dative case of δεσποτης despotēs old word for absolute owner in contrast with δουλος doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος Kurios has a wider meaning and not necessarily suggesting absolute power.To the good and gentle Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
Dative case of δεσποτης despotēs old word for absolute owner in contrast with δουλος doulos It is used also of God (Luke 2:29; Acts 4:24, Acts 4:29) and of Christ (2 Peter 2:1; Judges 1:4). Κυριος Kurios has a wider meaning and not necessarily suggesting absolute power. [source]
Dative case also with the article with class. For επιεικης epieikēs see note on James 3:17. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best.To the froward (τοις σκολιοις tois skoliois). “To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
“To the crooked.” Old word, also in Luke 3:5; Acts 2:40; Philemon 2:15. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group. [source]
Household servants. So Rev., in margin. Not a common term in the New Testament, occurring only in three other passages: Luke 16:13; Acts 10:7; Romans 14:4. Some suppose that Peter intended to cover by it freedmen and other dependants in the household, or that he uses it with a conciliatory purpose, as presenting the slave in closer relation with the family. [source]
A common derivation of this word is from εἴκω , to yield. Hence the meaning, mind, yielding, indulgent. But the true derivation is from εἰκός , reasonable; and the word implies rather the not being unduly rigorous: “Wherein not strictness of legal right, but consideration for one another, is the rule of practice” (Alford). Compare Philemon 4:5, where, for moderation ( τὸ ἐπιεικὲς ), Rev. gives forbearance, with gentleness in margin. According to Aristotle, the word stands in contrast with ἀκριβοδίκαιος , one who is exactingly just, as one who is satired with less than his due. [source]
Lit., crooked. See Luke 3:5. Peter uses the word in Acts 2:40(untoward )and Paul, in Philemon 2:15(crooked )The word froward is Anglo-Saxon fream-ward or from-ward, the opposite of to-ward. (See untoward, above.) Thus Ben Jonson:“Those that are froward to an appetite;”i.e., averse. Compare the phrases to-God-ward (2 Corinthians 3:4); to-us-ward. [source]
Reverse Greek Commentary Search for 1 Peter 2:18
From κῦρος , supreme power, authority. Hence κύριος , one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord ( κύριος ) of the wife and children (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1). In the Septuagint it is used by Sarah of her husband (Genesis 3:6). Joseph is called lord of the country (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philemon 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14; 1 Corinthians 8:6). Ὁ κύριος , the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord. -DIVIDER- -DIVIDER- [source]
See on gentle, 1 Peter 2:18. [source]
Our word despot. Old word for relation of master to slaves or household servants (1 Timothy 6:1; 2 Timothy 2:21; Titus 2:9; 1 Peter 2:18). Simeon thus addressed God (Luke 2:29). So in 2 Peter 2:1; Judges 1:4; Revelation 6:10. See “slaves” in Acts 4:29. [source]
Strictly, household servant. See on 1 Peter 2:18. He is a servant in Christ's household. Hence not another man's, as A.V., but the servant of another, as Rev. Ἁλλότριον ofanother is an adjective. [source]
See on Matthew 5:5; see on 1 Peter 2:18. [source]
Wrong. Rev., correctly, forbearance. See on gentle, 1 Peter 2:18. [source]
Crooked, see on untoward, Acts 2:40; see on froward, 1 Peter 2:18. Perverse, lit., warped, twisted. See on Matthew 17:17; see on Luke 23:14. [source]
Compare the parallel passages, 1 Peter 2:18-3:7; Titus href="/desk/?q=tit+2:1-5&sr=1">Titus 2:1-5. [source]
Better kindly remembrance. Comp. Romans 5:7(see note); Romans 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3. [source]
Better, forbearing. The word occurs Philemon 4:5, and ἐπιεικία forbearancein 2 Corinthians 10:1, where it is associated with πραΰ̀της meeknessFrom εἰκός reasonableHence, not unduly rigorous; not making a determined stand for one's just due. In 1 Peter 2:18; James 3:17, it is associated with ἀγαθὸς kindlyand εὐπειθής easyto be entreated. It occurs in lxx. [source]
As slaves Perhaps under heathen masters (1 Peter 2:18). For the slave problem, see also Philemon 1:1; Colossians 3:22; Ephesians 6:5; Titus 2:9. See note on Matthew 11:29 for Christ‘s “yoke” (ζυγον zugon from ζευγνυμι zeugnumi to join). [source]
Not attributive of workers at home, but independent. Rend. kindly. The mistress of the house is to add to her thrift, energy, and strict discipline, benign, gracious, heartily kind demeanor. Comp. Matthew 20:15; 1 Peter 2:18; Acts 9:36. See on Acts 11:24; see on Romans 5:7. [source]
See on 1 Peter 2:18. [source]
Old adjective from ειρηνη eirēnē (peace), loving peace here, bringing peace in Hebrews 12:11 (only N.T. examples). But clearly great as peace is, purity (righteousness) comes before peace and peace at any price is not worth the having. Hence Jesus spurned the devil‘s peace of surrender.Gentle (επιεικης epieikēs). Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly.Easy to be entreated Old adjective Practical help (James 2:13, James 2:16).Good fruits αδιακριτος Kaloi karpoi in Matthew 7:17. Good deeds the fruit of righteousness (Philemon 1:11).Without variance (διακρινω adiakritos). Late verbal adjective (from alpha privative and διακρινομενος diakrinō to distinguish). “Unhesitating,” not doubting (ανυποκριτος diakrinomenos) like the man in James 1:6. Here only in N.T. This wisdom does not put a premium on doubt.Without hypocrisy Late and rare verbal adjective (alpha privative and hupokrinō). Not hypocritical, sincere, unfeigned (Romans 12:9). [source]
Old adjective (from εικος eikos reasonable, fair), equitable (Philemon 4:5; 1 Peter 2:18). No English word renders it clearly. [source]
Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants (1 Peter 2:18). [source]
Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants (1 Peter 2:18). [source]
Adverb closely connected with υποτασσομενοι hupotassomenoi for which see note on 1 Peter 2:18. [source]
Present active participle of συνοικεω sunoikeō old verb for domestic association, here only in N.T. Used as imperative here like the participle in 1 Peter 2:18; 1 Peter 3:1.According to knowledge (κατα γνωσιν kata gnōsin). “With an intelligent recognition of the nature of the marriage relation” (Vincent).Giving honour unto the woman as unto the weaker vessel Present active participle of απονεμω aponemō old verb, to assign, to portion out (or off), here only in N.T. Σκευος Skeuos is an old and common word for vessel, furniture, utensil (Matthew 12:29; 2 Timothy 2:20). Here both husband and wife are termed vessels or “parts of the furniture of God‘s house” (Bigg). See Paul‘s use of σκευος skeuos for ministers (2 Corinthians 4:7). Γυναικειωι Gunaikeiōi here is an adjective (female, feminine) from γυνη gunē (woman, wife). She is termed “the weaker” Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, Romans 8:17; Ephesians 3:6; Hebrews 11:9. God‘s gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal.To the end that your prayers be not hindered Purpose clause with εις το eis to and the present passive infinitive (with negative μη mē) of εγκοπτω egkoptō to cut in, to interrupt, late verb (Polybius), as in Romans 15:22, etc. Very vivid to us now with our telephones and radios when people cut in on us. Προσευχας Proseuchas (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered. [source]
Of God (1 Peter 2:18; 1 Peter 3:2, 1 Peter 3:4), not of man. [source]
Present active participle of εχω echō See 1 Peter 2:18 for συνειδησιν suneidēsin and 1 Peter 3:21 for συνειδησις αγατη suneidēsis agathē again (“a quasi-personification,” Hart). [source]
First aorist (deponent) participle (not periphrastic) of πορευομαι poreuomai made subject Second aorist passive participle of υποτασσω hupotassō (see 1 Peter 2:18; 1 Peter 3:1) in the genitive absolute construction. [source]
Τον Χριστον Ton Christon direct object with article and κυριον kurion predicate accusative (without article). This is the correct text, not τον τεον ton theon of the Textus Receptus. An adaptation to Christ of Isaiah 8:13.Being ready always (ετοιμοι αει hetoimoi aei). No participle in the Greek, old adjective (Titus 3:1).To give answer “For an apology,” the old sense of απολογια apologia an answer back, a defence (not excuse), as in Acts 22:1, from απολογεομαι apologeomai to defend (not to apologize).A reason concerning the hope that is in you (λογον περι της εν υμιν ελπιδος logon peri tēs en humin elpidos). Original sense of λογον logon (accusative of the thing with αιτουντι aitounti with υμας humās accusative of the person) “concerning the in you hope.” Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.Yet with meekness and fear Of God (1 Peter 2:18; 1 Peter 3:2, 1 Peter 3:4), not of man. [source]
“For an apology,” the old sense of απολογια apologia an answer back, a defence (not excuse), as in Acts 22:1, from απολογεομαι apologeomai to defend (not to apologize).A reason concerning the hope that is in you (λογον περι της εν υμιν ελπιδος logon peri tēs en humin elpidos). Original sense of λογον logon (accusative of the thing with αιτουντι aitounti with υμας humās accusative of the person) “concerning the in you hope.” Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs.Yet with meekness and fear Of God (1 Peter 2:18; 1 Peter 3:2, 1 Peter 3:4), not of man. [source]