1 Peter 2:12

2:12 and maintain good conduct ¹  among the non-Christians, ²  so that though ³  they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears. ⁴ 

1 Peter 3:16

3:16 Yet do it with courtesy and respect, ⁵  keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you. ⁶ 

Matthew 5:16

5:16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Galatians 1:24

1:24 So ⁷  they glorified God because of me. ⁸ 

Galatians 1:2

1:2 and all the brothers with me, to the churches of Galatia.

Galatians 1:10-12

1:10 Am I now trying to gain the approval of people, ⁹  or of God? Or am I trying to please people? ¹⁰  If I were still trying to please ¹¹  people, ¹²  I would not be a slave ¹³  of Christ!

Paul’s Vindication of His Apostleship

1:11 Now ¹⁴  I want you to know, brothers and sisters, ¹⁵  that the gospel I preached is not of human origin. ¹⁶  1:12 For I did not receive it or learn it from any human source; ¹⁷  instead I received it ¹⁸  by a revelation of Jesus Christ. ¹⁹ 

[2:12]  ¹ tn Grk “keeping your conduct good.”

[2:12]  ² tn Grk “the Gentiles,” used here of those who are not God’s people.

[2:12]  ³ tn Grk “in order that in what they malign you.”

[2:12]  ⁴ tn Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing (Luke 1:68, 78; 7:16; 19:44) or for judgment (Isa 10:3; Jer 6:15). This phrase may be a quotation from Isa 10:3, in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1; also apparently in 3:15; cf. Matt 5:16).

[3:16]  ⁵ tn Grk “but with courtesy and respect,” continuing the command of v. 15. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:16]  ⁶ tn Grk “when you are spoken against.”

[1:24]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.

[1:24]  ⁸ tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.

[1:10]  ⁹ tn Grk “of men”; but here ἀνθρώπους (anqrwpou") is used in a generic sense of both men and women.

[1:10]  ¹⁰ tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹¹ tn The imperfect verb has been translated conatively (ExSyn 550).

[1:10]  ¹² tn Grk “men”; but here ἀνθρώποις (anqrwpoi") is used in a generic sense of both men and women.

[1:10]  ¹³ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:11]  ¹⁴ tc ‡ The conjunction δέ (de) is found in Ì⁴⁶ א*^,2 A D¹ Ψ 1739 1881 Ï sy bo, while γάρ (gar) is the conjunction of choice in א¹ B D*^,c F G 33 pc lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.

[1:11]  ¹⁵ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:11]  ¹⁶ tn Grk “is not according to man.”

[1:12]  ¹⁷ tn Or “I did not receive it from a human source, nor was I taught it.”

[1:12]  ¹⁸ tn The words “I received it” are not in the Greek text but are implied.

[1:12]  ¹⁹ tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Ihsou Cristou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.