| Translation | Verse | Text |
| King James | 1Pe 2:12 | 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. |
| Word | Easton Dictionary - Definition |
| BY | in the expression "by myself" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, "against myself." |
| Word | American Tract Society - Definition |
| CONVERSATION | In the Bible, usually means the whole tenor of one's life, intercourse with his fellow men, Ga 1:13 Eph 4:22 1Pe 1:15. Another word is employed in Php 3:20, which means, "our citizenship is in heaven." For conversation in modern sense of discourse, the English version generally has communication, 2Ki 9:11 Mt 5:37 Eph 4:29. |
| Word | Easton Dictionary - Definition |
| CONVERSATION | generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., "manner of life"); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship. |
| Word | King James Dictionary - Definition |
| CONVERSATION | One's conduct; manner of walk. |
| Word | American Tract Society - Definition |
| DAY | The day is distinguished into natural, civil, and artificial. The natural day is one revolution of the earth on its axis. The civil day is that, the beginning and the end of which are determined by the custom of any nation. The Hebrews began their day in the evening, Le 23:32; the Babylonians at sunrise; and we begin at midnight. The artificial day is the time of the sun's continuance above the horizon, which is unequal according to different seasons, on account of the obliquity of the equator. The sacred writers generally divide the day into twelve hours. The sixth hour always ends at noon throughout the year; and the twelfth hour is the last hour before sunset. But in summer, all the hours of the day were longer than in winter, while those of night were shorter. See HOURS, and THREE. The word day is also often put for an indeterminate period, for the time of Christ's coming in the flesh, and of his second coming to judgment, Isa 2:12 Eze 13:5 Joh 11:24 1Th 5:2. The prophetic "day" usually is to be understood as one year, and the prophetic "year" or "time" as 360 days, Eze 4:6. Compare the three and half years of Da 7:25, with the forty-two months and twelve hundred and sixty days of Re 11:2,3. |
| Word | Easton Dictionary - Definition |
| DAY | The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). "The heat of the day" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See WATCHES.) The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9). The word "day" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment. |
| Word | American Tract Society - Definition |
| GENTILES | A name given by the Hebrews to all those that had not received the Law of Moses. Foreigners who embraced Judaism, they called proselytes. Since the promulgation of the gospel, the true religion has been extended to all nations; God, who had promised by his prophets to call the Gentiles to the faith, with a superabundance of grace, having fulfilled his promise; so that the Christian church is composed principally of Gentile converts, the Jews being too proud of their privileges to acknowledge Jesus Christ as their Messiah and Redeemer. In the writings of Paul, the Gentiles are generally called Greeks, Ro 1:14,16 1Co 1:22,24 Ga 3:28. So also in those of Luke, in the Ac 6:1 11:20 18:4. Paul is commonly called the apostle of the Gentiles, Ga 2:8 1Ti 2:7, because he preached Christ principally to them; whereas Peter, etc., preached generally to the Jews, and are called apostles of the circumcision, Ga 2:8. |
| Word | Easton Dictionary - Definition |
| GENTILES | (Heb., usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt. In the New Testament the Greek word Hellenes, meaning literally Greek (as in Acts 16:1, 3; 18:17; Rom. 1:14), generally denotes any non-Jewish nation. |
| Word | King James Dictionary - Definition |
| GENTILES | A people; nations other than Israel. |
| Word | Easton Dictionary - Definition |
| GLORIFY | (1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17:4,5). (2.) Spoken of God to "shew forth his praise" (1 Cor. 6:20; 10:31). |
| Word | American Tract Society - Definition |
| GOD | This name, the derivation of which is uncertain, we give to that eternal, infinite, perfect, and incomprehensible Being, the Creator of all things, who preserves and governs all by his almighty power and wisdom, and is the only proper object of worship. The proper Hebrew name for God is JEHOVAH, which signifies He is. But the Jews, from a feeling of reverence, avoid pronouncing this name, substituting for it, wherever it occurs in the sacred test, the word ADONAI, Lord; except in the expression, ADONAI JEHOVAH, Lord Jehovah, for which they put, ADONAI ELOHIM, Lord God. This usage, which is not without an element of superstition, is very ancient, dating its origin some centuries before Christ; but there is no good ground for assuming its existence in the days of the inspired Old Testament writers. The proper word for God is ELOHIM, which is plural in its form, being thus used to signify the manifold perfections of God, or, as some think, the Trinity in the godhead. In Ex 3:14, God replies to Moses, when he asks Him His name, I AM THAT I AM; which means either, I am he who I am, or, I am what I am. In either case the expression implies the eternal self-existence of Jehovah, and his incomprehensible nature. The name I AM means the same as JEHOVAH, the first person being used instead of he third. The Bible assumes and asserts the existence of God, "In the beginning God created the heavens and the earth;" and is itself the most illustrious proof of his existence, as well as our chief instructor as to his nature and will. It puts a voice into the mute lips of creation; and not only reveals God in his works, but illustrates his ways in providence, displays the glories of his character, his law, and his grace, and brings man into true and saving communion with him. It reveals him to us as a Spirit, the only being from everlasting and to everlasting by nature, underived, infinite, perfect, and unchangeable in power, wisdom, omniscience, omnipresence, justice, holiness, truth, goodness, and mercy. He is but one God, and yet exists in three persons, the Father, the Son, and the Holy Spirit; and this distinction of the Thee in One is, like his other attributes, from everlasting. He is the source, owner, and ruler of all beings, foreknows and predetermines all events, and is the eternal judge and arbiter of the destiny of all. True religion has its foundation in the right knowledge of God, and consists in supremely loving and faithfully obeying him. See JESUS CHRIST, and HOLY, HOLINESS SPIRIT. |
| Word | Easton Dictionary - Definition |
| GOD | (A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah, plural 'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by "LORD," printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1). The arguments generally adduced by theologians in proof of the being of God are: (1.) The a priori argument, which is the testimony afforded by reason. (2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are, (a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause. (b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature. (c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that "verily there is a God that judgeth in the earth." The attributes of God are set forth in order by Moses in Ex. 34:6,7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12. God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc. |
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