1 Peter 2:14

1 Peter 2:14 in Multiple Translations

Berean Standard Bible BSB

or to governors as those sent by him to punish those who do wrong and to praise those who do right.

King James Version KJV

Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.

American Standard Version ASV

or unto governors, as sent by him for vengeance on evil-doers and for praise to them that do well.

Bible in Basic English BBE

And those of the rulers who are sent by him for the punishment of evil-doers and for the praise of those who do well.

Free Bible Version FBV

or governors that God appoints to punish those who do evil and to commend those who do good.

Geneva Bible 1599 GNV

Or vnto gouernours, as vnto them that are sent of him, for the punishment of euill doers, and for the praise of them that doe well.

Young's Literal Translation YLT

whether to governors, as to those sent through him, for punishment, indeed, of evil-doers, and a praise of those doing good;

World English Bible WEB

or to governors, as sent by him for vengeance on evildoers and for praise to those who do well.

Noah Webster Bible WBS

Or to governors, as to them that are sent by him for the punishment of evil-doers, and for the praise of them that do well.

Douay-Rheims 1899 DRV

Or to governors as sent by him for the punishment of evildoers, and for the praise of the good:

Translation for Translators T4T

and to governors, who are sent by the king {whom the king sends} to punish those who do what is wrong and to commend/honor those who do what is right.

Plain English Version PEV

and do it too for the other bosses, like police and judges. The biggest boss gave them those jobs, to punish anyone that does wrong. They also know about the people that do the right things, and they tell everybody that those people are good.

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Berean Amplified Bible — 1 Peter 2:14

BAB

Word Study

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1 Peter 2:14 Interlinear (Deep Study)

BIB

GRK ειτε ηγεμοσιν ως δι αυτου πεμπομενοις εις εκδικησιν κακοποιων επαινον δε αγαθοποιων

ειτε eite G1535 whether Conj

ηγεμοσιν hēgemōn G2232 ruler Noun-DPM

ως hōs G5613 as/when Adv

δι dia G1223 through/because of Prep

αυτου autos G846 it/s/he Pron-GSM

πεμπομενοις pempō G3992 to send Verb-PPP-DPM

εις eis G1519 toward Prep

εκδικησιν ekdikēsis G1557 vengeance Noun-ASF

κακοποιων kakopoios G2555 wrongdoing Adj-GPM

επαινον epainos G1868 praise Noun-ASM

δε de G1161 then Conj

αγαθοποιων agathopoios G17 doing good Adj-GPM

Greek Word Study

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Greek Word Reference — 1 Peter 2:14

ειτε eite G1535 "whether" Conj

This word means 'whether' or 'if', used in conditions and questions, like in Matthew 11:14 and Romans 8:25. It helps us understand choices and possibilities in the Bible.

Definition: εἴτε, see: εἰ. εἰ, conjunctive particle, used in conditions and in indirect questions. __I. Conditional, if; __1. with indic, expressing a general assumption; __(a) pres.: before indic, pres., Mat.11:14, Rom.8:25, al.; before imperat., Mrk.4:23 9:22, Jhn.15:18, 1Co.7:9, al.; before fut. indic., Luk.16:31, Rom.8:11, al.; before pf. or aor., with negation in apodosis, Mat.12:26, Rom.4:14, al.; similarly, before impf., Luk.17:6, Jhn.8:39; before quæst., Mat.6:23, Jhn.5:47 7:23 8:46, 1Pe.2:20; __(b) fut.: Mat.26:33, 1Pe.2:20; __(with) pf.: Jhn.11:12, Rom.6:5, al.; __(d) aor.: Luk.16:11 19:8, Jhn.13:32, 18:23, Rev.20:15, al. __2. Where the assumption is certain = ἐπεί: Mat.12:28, Jhn.7:4, Rom.5:17, al. __3. Of an unfulfilled condition, with indic, impf., aor. or plpf., before ἄν, with imp. or aor. (see: ἄν, I, i). __4. C. indic., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mrk.15:44, 1Jn.3:13, al. __5. C. indic., as in LXX (Num.14:3o, 1Ki.14:45, al. = Heb. אִם), in oaths, with the formula of imprecation understood in a suppressed apodosis (WM, 627; Burton, §272): Mrk.8:12, Heb.3:11" (LXX) 4:3 (LXX). __6. Rarely (cl.) with optative, to express a merely possible condition: Act.24:19 27:39, 1Co.14:10 15:37, I Pe3:14, 17. __II. Interrogative, if, whether. __1. As in cl., in indir. questions after verbs of seeing, asking, knowing, saying, etc.: with indic. pres., Mat.26:63, Mrk.15:36, Act.19:2, 2Co.13:5, al.; fut., Mrk.3:2, Act.8:22, al.; aor., Mrk.15:44, 1Co.1:16, al.; with subjc. aor. (M, Pr., 194), Php.3:12. __2. As in LXX (= Heb. אִם and interrog. הֲ, Gen.17:17, al.; see WM, 639f.; Viteau, i, 22), in direct questions: Mrk.8:23 (Tr., WH, txt.), Luk.13:23, 22:49, Act.19:2, al. __III. With other particles. __1. εἰ ἄρα, εἴγε, εἰ δὲ μήγε, see: ἄρα, γε. __2. εἰ δὲ καί, but if also: Luk.11:18; but even if, 1Co.4:7, 2Co.4:3 11:16. __3. εἰ δὲ μή, but if not, but if otherwise: Mrk.2:21, 22 Jhn.14:2, Rev.2:5, al. __4. εἰ καί, if even, if also, although: Mrk.14:29, Luk.11:8, 1Co.7:21, 2Co.4:16, Php.2:17, al. __5. καὶ εἰ, even if, see: καί __6. εἰ μή, if not, unless, except, but only: Mat.24:22, Mrk.2:26 6:5, Jhn.9:33, 1Co.7:17 (only), Gal.1:19 (cf. ἐὰν μή, 2:16; see Hort., Ja., xvi); ἐκτὸς εἰ μή, pleonastic (Bl., §65, 6), 1Co.14:5 15:2, 1Ti.5:19. __7. εἰ μήν = cl. ἦ μήν (M, Pr., 46), in oaths, surely (Eze.33:27, al.): Heb.6:14. __8. εἴ πως, if haply: Act.27:12, Rom.1:10. __9. εἴτε . . . εἴτε, whether . . . or; Rom.12:6-8, 1Co.3:22 13:8, al. (AS)

Usage: Occurs in 29 NT verses. KJV: if, or, whether See also: 1 Corinthians 3:22; 2 Corinthians 5:10; 1 Peter 2:13.

ηγεμοσιν hēgemōn G2232 "ruler" Noun-DPM

This word refers to a high-ranking official, such as a governor or leader of a province. In the New Testament, it is used to describe the Roman rulers of Judea, like Pontius Pilate in Matthew 27:2 and Luke 20:20.

Definition: ἡγεμών, -όνος, ὁ (ἡγέομαι) [in LXX for אַלּוּף, שַׂר, etc. ;] __1. a leader, guide. __2. a commander. __3. a governor of a province (proconsul, proprietor, legate, or procurator; but cf. ἀνθύπατος): Mat.10:18, Mrk.13:9, Luk.21:12, 1Pe.2:14; of the Procurator of Judæa, Mat.27:2, 11 27:14-15, 21 27:27 28:14, Luk.20:20, Act.23:24, 26 23:33 24:1, 10 26:30. __4. For Heb. אַלְפֵי (LXX, χίλιαι) misread אַלֻּפֵי, leaders: Mat.2:6 (OT).† (AS)

Usage: Occurs in 21 NT verses. KJV: governor, prince, ruler See also: 1 Peter 2:14; Mark 13:9; Matthew 28:14.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

δι dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

πεμπομενοις pempō G3992 "to send" Verb-PPP-DPM

To send someone or something from one place to another, used in Matthew 22:7 to describe sending an invitation. It can also mean to dispatch someone on a mission or task.

Definition: πέμπω [in LXX chiefly for שָׁלַח ;] to send; __(a) of persons: with accusative, absol., Mat.22:7, Luk.7:19, Jhn.1:22, 2Co.9:3, al.; ptcp. before verb., Mat.14:10, Act.19:31, al.; ptcp. before διά (= Heb. יָד;, 1Ki.16:20, al.), Mat.11:2 (cf. Rev.1:1); of teachers sent by God, Jhn.1:33 4:34, Rom.8:3, al.; with accusative and dative, 1Co.4:17, Php.2:19; before πρός, with accusative, Luk.4:26, Jhn.16:7, al.; before λέγων (cf. Heb. אָמַר שָׁלַח Gen.38:25, al.), Luk.7:6, 19; before εἰς, with accusative loc., Mat.2:8, Luk.15:15, al.; before εἰς (of purpose), Eph.6:22, Col.4:8, 1Pe.2:14; with inf., Jhn.1:33, 1Co.16:3, Rev.22:16; __(b) of things : Rev.11:10; before εἰς, Rev.1:11; id., of purpose, Act.11:29, Php.4:16; with dative of person(s), 2Th.2:11; π. τ. δρέπανον σου (cf. εξαποστείλατε δρέπανα = מַגָּל שָׁלַח, Jol.3:13), Rev.14:15, 18 (cf. ἀνα-, ἐκ-, μετα-, προ-, συν-πέμπω) SYN.: ἀποστέλλω, q.v (AS)

Usage: Occurs in 79 NT verses. KJV: send, thrust in See also: 1 Corinthians 4:17; John 8:29; 1 Peter 2:14.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

εκδικησιν ekdikēsis G1557 "vengeance" Noun-ASF

Vengeance means getting revenge or punishment for something, as seen in Luke 21:22 and Romans 12:19 where God vows to avenge his people.

Definition: ἐκ-δίκησις, -εως, ἡ (ἐκδικέω), [in LXX chiefly for נָקָם ;] vengeance, vindication: Luk.21:22, Rom.12:19 (see MM, Exp., xii), Heb.10:30 (LXX), 2Co.7:11; of the injured person, with genitive, Luk.18:7-8; with dative, Act.7:24; of the offender, with genitive obj., 1Pe.2:14; with dative, 2Th.1:8 (cf. Sir.12:6).† (AS)

Usage: Occurs in 9 NT verses. KJV: (a-, re-)venge(-ance), punishment See also: 1 Peter 2:14; Hebrews 10:30; Romans 12:19.

κακοποιων kakopoios G2555 "wrongdoing" Adj-GPM

A person who does wrong or evil, like those mentioned in 1 Peter 2:12 and 4:15. This word describes someone who does bad things or commits crimes. The Bible talks about the consequences of wrongdoing and encourages people to live good lives.

Definition: κακοποιός, -όν (κακόν, ποιέω), [in LXX: Pro.12:4 (בּוּשׁ hi.) Pro.24:19 (רָעַע hi.)* ;] doing evil; as susbt., an evil-doer: 1Pe.2:12 2:14 4:15.† (AS)

Usage: Occurs in 5 NT verses. KJV: evil-doer, malefactor See also: 1 Peter 2:12; 1 Peter 3:16; 1 Peter 2:14.

επαινον epainos G1868 "praise" Noun-ASM

Praise means giving honor or approval, like in Romans 2:29 and Ephesians 1:6, where it refers to the praise of God. It is about recognizing and appreciating something good. The Bible often talks about praise in relation to God's greatness.

Definition: ἔπ-αινος, -ου, ὁ [in LXX for תְּהִלָּה, etc. ;] praise: Rom.2:29 Rom.13:3, 1Co.4:5, 2Co.8:18, Eph.1:6, 12 1:14, Php.1:11 Php.4:8, 1Pe.1:7 2:14.† (AS)

Usage: Occurs in 11 NT verses. KJV: praise See also: 1 Corinthians 4:5; Ephesians 1:12; 1 Peter 1:7.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

αγαθοποιων agathopoios G17 "doing good" Adj-GPM

This word describes someone who does good, acting virtuously, as mentioned in 1 Peter 2:14. It refers to people who act rightly and do well.

Definition: ἀγαθοποιός, -όν = cl. ἀγαθουργός, [in LXX, of a woman who deals pleasantly in order to corrupt, Sir.42:14 * ;] doing well, acting rightly (Plut.): 1Pe.2:14 (Cremer, 8; MM, VGT, see word).† (AS)

Usage: Occurs in 1 NT verses. KJV: them that do well See also: 1 Peter 2:14.

Study Notes — 1 Peter 2:14

Show Verse Quote Highlights

Context
Cross References
1 Peter 2:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Peter 2:14
Jamieson-Fausset-Brown on 1 Peter 2:14
Matthew Poole's Commentary on 1 Peter 2:14
Trapp's Commentary on 1 Peter 2:14
Ellicott's Commentary on 1 Peter 2:14
Adam Clarke's Commentary on 1 Peter 2:14
Cambridge Bible on 1 Peter 2:14
Barnes' Notes on 1 Peter 2:14
Whedon's Commentary on 1 Peter 2:14
Sermons on 1 Peter 2:14

Context — Submission to Authorities

12Conduct yourselves with such honor among the Gentiles that, though they slander you as evildoers, they may see your good deeds and glorify God on the day He visits us. 13Submit yourselves for the Lord’s sake to every human institution, whether to the king as the supreme authority,

14or to governors as those sent by him to punish those who do wrong and to praise those who do right.

15For it is God’s will that by doing good you should silence the ignorance of foolish men. 16Live in freedom, but do not use your freedom as a cover-up for evil; live as servants of God.

Cross References

	Reference	Text (BSB)
1	Romans 13:3–4	For rulers are not a terror to good conduct, but to bad. Do you want to be unafraid of the one in authority? Then do what is right, and you will have his approval. For he is God’s servant for your good. But if you do wrong, be afraid, for he does not carry the sword in vain. He is God’s servant, an agent of retribution to the wrongdoer.

1 Peter 2:14 Summary

[This verse teaches us that people in positions of authority, like governors, are put there by God to help keep order and promote what is right. As Christians, we are called to respect and obey them, even if we don't always agree with their decisions, as seen in Romans 13:1-7. By doing so, we can help create a more just and peaceful society, and bring glory to God, as mentioned in 1 Peter 2:12. We can also trust that God is ultimately in control of all authorities, and that He will use them to accomplish His good purposes, as taught in Psalm 103:19.]

Frequently Asked Questions

Why does the Bible instruct us to submit to governors and other authorities?

The Bible teaches that all authorities are established by God, as seen in Romans 13:1, and that we should submit to them as a way of honoring God and promoting social order, as mentioned in 1 Peter 2:13-14.

How can we balance our desire to do good with the reality of living under imperfect governments?

As Christians, we are called to do good and seek the well-being of our cities, as seen in Jeremiah 29:7, while also being subject to the governing authorities, as instructed in 1 Peter 2:14 and Romans 13:1-7.

What does it mean for governors to 'punish those who do wrong and to praise those who do right'?

This means that those in authority are responsible for maintaining justice and rewarding virtuous behavior, as seen in Proverbs 24:23-25, and that we should respect and cooperate with them in this role, as taught in 1 Peter 2:14.

How can we apply this verse in our daily lives?

We can apply this verse by being law-abiding citizens, respecting those in authority, and doing good in our communities, as seen in 1 Peter 2:15, and by trusting in God's sovereignty over all earthly authorities, as taught in Psalm 103:19.

Reflection Questions

What are some ways I can demonstrate respect for those in authority, even if I disagree with their decisions?
How can I balance my desire to 'do good' with the need to 'punish those who do wrong' in my own life and community?
What are some practical ways I can 'praise those who do right' and encourage virtuous behavior in those around me?
How can I trust in God's sovereignty when faced with unjust or corrupt authorities?
What does it mean for me to 'live as a servant of God' in my interactions with those in authority, as taught in 1 Peter 2:16?

Gill's Exposition on 1 Peter 2:14

Or unto governors,.... Inferior magistrates, such as were under the Roman emperor; as proconsuls, procurators, c.

Jamieson-Fausset-Brown on 1 Peter 2:14

Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. Governors - subordinate to the emperor; delegated by Caesar to preside over provinces.

Matthew Poole's Commentary on 1 Peter 2:14

Or unto governors; he seems immediately to intend the governors of provinces under the Roman emperors, such as Pilate, Felix, Festus were in Judea, Sergius Paulus in Cyprus, ; and other places; see ; but so as to imply, under the name of governors, all inferior magistrates, as under the name of king he doth all supreme. As unto them that are sent by him; either: 1. By the king, or supreme magistrate, and then the next words show what should be his end in sending, or appointing officers, or subordinate rulers under him: or rather: 2. Sent by God, from whom all rulers, subordinate as well as supreme, have their authority, and which is the great motive on which they are to be obeyed; and then the following words show what is God’ s end in appointing them, and another reason for yielding obedience to them, viz. their being set up for the common good of the societies which they rule. For the praise of them that do well: praise is a kind of reward, and is here to be taken by a synecdoche for all sorts of rewards given to those that do well, and are obedient to the laws: see ,4.

Trapp's Commentary on 1 Peter 2:14

14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. Ver. 14. Or unto governors] In the kingdom of Christ, this is wonderful, saith Zanchy, that he wills and commands all princes and potentates to be subject to his kingdom, and yet he wills and commands likewise that his kingdom be subject to the kingdoms of the world.

Ellicott's Commentary on 1 Peter 2:14

(14) Governors, as unto them that are sent by him.—This word will include legati, proconsuls, propraetors, procurators, all officers entrusted with the administration of provinces. Of course the person “by” whom they are here said to be (from time to time) “sent” is Cæsar, not “the Lord.” The persons to whom the letter is addressed would have very little to do with Cæsar himself directly, their submission would be chiefly shown to the lieutenants. Yet how personal was the Imperial government, even in details, is shown in Pliny’s letters; the very letter before that in which he asks how to deal with the Christians of Bithynia requests Trajan’s leave to cover in an unhealthy beck in the town of Amastris. For the punishment of evildoers.—St. Peter credits Roman imperialism (rightly in the main) with having as its aim the promotion of moral behaviour among its subjects. The word for “punishment” is that which is translated “vengeance” in 2 Thessalonians 1:8, and implies forcing the malefactors to make satisfaction to those whom they had wronged, the “avenger” being, of course, quite disinterested. The “praise” which here, as in Romans 13:3, is said to have been bestowed by the government on welldoers, must mean the solid praise of preferments, which is hardly so marked a feature of government as the foregoing. Be it observed that neither St. Peter nor St. Paul lay down any exceptions to the rule of complete obedience. They refuse to contemplate, at least to formulate, the occasions when disobedience may be necessary. Obedience is the first thing to learn, and when they have learnt it, they will know of themselves when to disobey. St. Peter himself stands to all time as the type of magnificent disobedience (Acts 4:19).

Adam Clarke's Commentary on 1 Peter 2:14

Verse 14. Or unto governors] By king as supreme, the Roman emperor is meant; and by governors, ηγεμοσιν, are meant, leaders, governors, presidents, proconsuls, and other chief magistrates, sent by him into the provinces dependent on the Roman empire. For the punishment of evil doers] This was the object of their mission; they were to punish delinquents, and encourage and protect the virtuous.

Cambridge Bible on 1 Peter 2:14

14. as unto them that are sent by him] The tense of the Greek participle indicates that obedience was to be paid to those who, from time to time, were the local representatives of the central supreme authority. The identity of thought with Romans 13:3-4, will be noticed as another interesting coincidence in the teaching of the two Apostles. Both alike recognise that even an imperfect and corrupt government works, on the whole, for a greater good than lawless anarchy. Both therefore are against revolutionary attempts to destroy an established order. It has, of course, to be remembered that the Christian citizens of a Christian country now stand in a different position, in relation to the state, from that occupied by the disciples of the Apostolic Church, and have therefore different duties and responsibilities; among others, that of defending the “ordinance” or “institution” under which they live, whether that institution be monarchical or republican in its form, against open or insidious aggression.

Barnes' Notes on 1 Peter 2:14

Or unto governors - Subordinate officers, appointed by the chief magistrate, over provinces. Perhaps Roman proconsuls are here particularly intended. As unto them that are sent by him - By the king, or the Roman emperor.

Whedon's Commentary on 1 Peter 2:14

14. Governors—Presidents, proconsuls, and legates, appointed by the emperor, and sent out by him into the provinces. Punishment… praise— The end and duty of good government.

Sermons on 1 Peter 2:14

	Sermon	Description
	1 Peter 2:14 by John Gill	John Gill emphasizes the importance of submitting to governing authorities as ordained by God, explaining that these officials are tasked with punishing evildoers and rewarding tho
	Epistle 103 by George Fox	George Fox preaches about the importance of staying within God's boundaries and fearing Him to receive divine wisdom, enabling believers to order their lives to glorify God and ref
	The Sin of Silence by Laurence White	In this sermon, the speaker urges Christians in America to take action against evil and fight for righteousness. He references the story of the White Rose, a group of university st
	The Decree of Judgment by Aaron Dunlop	In this sermon, the preacher focuses on the concept of judgment and the decree of judgment as prescribed by the Lord. The sermon explores the idea that what we sow, we will reap, a
	Be a Servant of All! by Bill Gothard	Bill Gothard shares a powerful story of a bitter beggar who, after initially rejecting God due to his hardships, eventually accepts Christ and becomes a dynamic witness of the Gosp
	If the Foundations Are Destroyed by Shane Idleman	Shane Idleman emphasizes the critical role of the church in guiding society during turbulent times, asserting that if the foundations of truth are destroyed, the righteous must act
	Epistle 188 by George Fox	George Fox emphasizes the importance of living in the seed of God, which overcomes the devil and the strife he causes. He calls for a rejection of false accusations against those w