KJV: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously:
YLT: who being reviled -- was not reviling again, suffering -- was not threatening, and was committing himself to Him who is judging righteously,
Darby: who, when reviled, reviled not again; when suffering, threatened not; but gave himself over into the hands of him who judges righteously;
ASV: who, when he was reviled, reviled not again; when he suffered threatened not; but committed himself to him that judgeth righteously:
| λοιδορούμενος | being reviled |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular Root: λοιδορέω Sense: to reproach, rail at, revile, heap abuse upon. |
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| ἀντελοιδόρει | reviled in return |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀντιλοιδορέω Sense: to revile in turn, to retort railing. |
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| πάσχων | suffering |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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| ἠπείλει | threatened |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: ἀπειλέω Sense: to threaten, menace. |
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| παρεδίδου | He gave [Himself] over |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| τῷ | to Him |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κρίνοντι | judging |
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Parse: Verb, Present Participle Active, Dative Masculine Singular Root: κρίνω Sense: to separate, put asunder, to pick out, select, choose. |
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| δικαίως | justly |
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Parse: Adverb Root: δικαίως Sense: just, agreeably to right. |
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Greek Commentary for 1 Peter 2:23
Present passive participle of λοιδορεω loidoreō old verb (from λοιδορος loidoros reviler, 1 Corinthians 5:11) as in John 9:28. [source]
Imperfect active (for repeated incidents) of αντιλοιδορεω antiloidoreō late and rare compound (Plutarch, Lucian, one papyrus example with compound following the simplex verb as here, Moulton and Milligan‘s Vocabulary), here only in N.T. Idiomatic use of αντι anti (in turn, return, back).Threatened not (ουκ ηπειλει ouk ēpeilei). Imperfect again (repeated acts) of απειλεω apeileō old compound (from απειλη apeilē threat, Acts 9:1), in N.T. only here and Acts 4:17.But committed himself Imperfect active again (kept on committing himself) of παραδιδωμι paradidōmi to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply εαυτον heauton), for Jesus uses this very idea in Luke 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (τωι κρινοντι δικαιως tōi krinonti dikaiōs dative of present active articular participle of κρινω krinō). [source]
Imperfect again (repeated acts) of απειλεω apeileō old compound (from απειλη apeilē threat, Acts 9:1), in N.T. only here and Acts 4:17. [source]
Imperfect active again (kept on committing himself) of παραδιδωμι paradidōmi to hand over, usually of one to a judge, but here not of another (as the Sanhedrin), but himself (supply εαυτον heauton), for Jesus uses this very idea in Luke 23:46 as he dies. Jesus thus handed himself and his cause over to the Father who judges righteously (τωι κρινοντι δικαιως tōi krinonti dikaiōs dative of present active articular participle of κρινω krinō). [source]
Only here in the New Testament. [source]
But this gives a reflexive force to the verb which has no parallel. Commentators are divided, some supplying his cause, as Rev., in margin; others, his judgment; others, his revilers. Better, the subject of the contest - his insults and injuries. Salmond renders, but left it to him, etc. [source]
Compare without respect of person, 1 Peter 1:17. [source]
Reverse Greek Commentary Search for 1 Peter 2:23
First aorist active indicative of λοιδορεω loidoreō old verb from λοιδορος loidoros (reviler, 1 Corinthians 5:11), in N.T. only here, Acts 23:4; 1 Corinthians 4:12; 1 Peter 2:23. Thou art his disciple Probably a fling in εκεινου ekeinou (of that fellow). He had called him a prophet (John 9:17) and became a joyful follower later (John 9:36-38). But we are disciples of Moses This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed. [source]
Second past perfect of οιδα oida used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from Exodus 22:18 (lxx) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1 Peter 2:23) when smitten on the cheek (John 18:22), but he did protest against the act and did not turn the other cheek. [source]
Hortatory aorist middle subjunctive of απειλεω apeileō old verb (note middle voice). In the N.T. only here and 1 Peter 2:23. That they speak henceforth to no man in this name (μηκετι λαλειν επι τωι ονοματι τουτωι μηδενι αντρωπων mēketi lalein epi tōi onomati toutōi mēdeni anthrōpōn). Indirect command with the infinitive and double negative (μηκετι μηδενι mēketiουτος mēdeni). They will not say “Jesus,” but make a slur at “this name,” contemptuous use of houtos though they apparently do mention the name “Jesus” in Acts 4:18. [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matthew 5:44; Luke 6:27. Being persecuted we endure (διωκομενοι ανεχομετα diōkomenoi anechometha). We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 2 Corinthians 4:7-10; 2 Corinthians 6:3-10 for an interpretation of his language here. [source]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Second aorist (ingressive) passive imperative of υποτασσω hupotassō old verb, to range under (military term also). Same form in 1 Peter 2:23; 1 Peter 5:5. With the dative case τεωι theōi (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in James 4:7-10 (υποταγητε αντιστητε εγγισατε καταρισατε αγνισατε ταλαιπωρησατε πεντησατε κλαυσατε μετατραπητω ταπεινωτητε hupotagēteαντιστητε δε τωι διαβολωι antistēteαντιστημι eggisateδιαβολωι katharisateπευχεται hagnisateπευγω talaipōrēsatepenthēsateklausatemetatrapētōtapeinōthēte). [source]
Intensive pronoun with the relative referring to Christ (note relatives also in 1 Peter 2:22, 1 Peter 2:23). [source]
Allusion to 1 Peter 2:23 (Christ‘s own example).But contrariwise blessing (τουναντιον δε ευλογουντες tounantion de eulogountes). Adverbial accusative and crasis (το εναντιον to enantion) of the neuter article and the adjective εναντιος enantios (εν αντιος enευλογουντες antios opposite, Matthew 14:24), “on the contrary.” For ευλογεω eulogountes (present active participle of ευλογειτε eulogeō) see Luke 6:28; Romans 12:14 (imperative οτι εις τουτο εκλητητε eulogeite).For hereunto were ye called See note on 1 Peter 2:21 for this verb and use of ινα ευλογιαν κληρονομησητε eis touto (pointing to the preceding argument).That ye should inherit a blessing (ινα hina eulogian klēronomēsēte). Purpose clause with κληρονομεω hina and the first aorist active subjunctive of klēronomeō a plain reference to Esau, who wanted “to inherit the blessing” (Hebrews 12:17) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians 4:22.). [source]
First aorist passive indicative of ευρισκω heuriskō In 1 Peter 2:23 this passage (Isaiah 53:9) is quoted with δολος dolos (deceit, guile) instead of πσευδος pseudos (lie), but the difference is not great. [source]