KJV: For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
YLT: For, skilfully devised fables not having followed out, we did make known to you the power and presence of our Lord Jesus Christ, but eye-witnesses having become of his majesty --
Darby: For we have not made known to you the power and coming of our Lord Jesus Christ, following cleverly imagined fables, but having been eyewitnesses of his majesty.
ASV: For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty.
σεσοφισμένοις | cleverly devised |
Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Plural Root: σοφίζω Sense: to make wise, teach. |
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μύθοις | fables |
Parse: Noun, Dative Masculine Plural Root: μῦθος Sense: a speech, word, saying. |
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ἐξακολουθήσαντες | having followed out |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἐξακολουθέω Sense: to follow out or up, tread in one’s steps. |
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ἐγνωρίσαμεν | we have made known |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: γνωρίζω Sense: to make known. |
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ὑμῖν | to you |
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Κυρίου | Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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Ἰησοῦ | Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Χριστοῦ | Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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δύναμιν | power |
Parse: Noun, Accusative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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παρουσίαν | coming |
Parse: Noun, Accusative Feminine Singular Root: παρουσία Sense: presence. |
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ἐπόπται | eyewitnesses |
Parse: Noun, Nominative Masculine Plural Root: ἐπόπτης Sense: an overseer, inspector. |
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γενηθέντες | having been |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: γίνομαι Sense: to become, i. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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ἐκείνου | of His |
Parse: Demonstrative Pronoun, Genitive Masculine Singular Root: ἐκεῖνος Sense: he, she it, etc. |
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μεγαλειότητος | majesty |
Parse: Noun, Genitive Feminine Singular Root: μεγαλειότης Sense: greatness, magnificence. |
Greek Commentary for 2 Peter 1:16
First aorist active participle of εχακολουτεω exakoloutheō late compound verb, to follow out (Polybius, Plutarch, lxx, papyri, inscriptions as of death following for any Gentile in the temple violating the barrier), with emphatic negative ουκ ouk “not having followed.” See also 2 Peter 2:2 for this verb. [source]
Associative instrumental case of μυτος muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω sophizō old word (from σοπος sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν egnōrisamen humin). First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself. [source]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2. [source]
Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
A strong compound, used only here and 2 Peter 2:2, 2 Peter 2:15. The ἐξ gives the force of following out; pursuance of; closely. [source]
Only here and 2 Timothy 3:15, in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed by human cleverness ( σοφία )Compare feigned words, 2 Peter 2:3. [source]
This word, which occurs only here and in the Pastoral Epistles, is transcribed in the word myth. The reference here may be to the Jewish myths, rabbinical embellishments of Old-Testament history; or to the heathen myths about the descent of the gods to earth, which might be suggested by his remembrance of the transfiguration; or to the Gnostic speculations about aeons or emanations, which rose from the eternal abyss, the source of all spiritual existence, and were named Mind, Wisdom, Power, Truth, etc. [source]
Or presence. Compare 2 Peter 3:4. Another word, ἀποκάλυψις , revelation, is used in 1 Peter 1:7, 1 Peter 1:13; 1 Peter 4:13, to describe the appearing of Christ. [source]
See on behold, 1 Peter 2:12. Only here in New Testament. Compare the different word in Luke 1:2, αὐτόπται , eye-witnesses. [source]
Used in only two passages besides this: Luke 9:43, of the mighty power (Rev., majesty ) of God, as manifested in the healing of the epileptic child; and Acts 19:27, of the magnificence of Diana. [source]
Reverse Greek Commentary Search for 2 Peter 1:16
Used only by Luke and at 2 Peter 1:16, on which see note. [source]
Personal knowledge and practical experience were necessary elements of an apostle. Eye-witnesses ( εὐτόπται )Only here in New Testament. Peter uses another word, ἐπόπται (2 Peter 1:16). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Ministers ( ὑπηρέται )See on Matthew 5:25. In medical language denoting the attendants or assistants of the principal physician. [source]
A late word from the adjective megaleios and that from megas (great). In the N.T. only here and Acts 19:27 of Artemis and in 2 Peter 1:16 of the Transfiguration. It came to be used by the emperors like our word “Majesty.”Which he did (hois epoiei). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
Not the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation; but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the Old Testament manifestations of the divine glory, in the wilderness (Exodus 16:10; Exodus 24:16, etc.); in the temple (1 Kings 8:11); to the prophets (Isaiah 6:3; Ezekiel 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Luke 9:31; compare 2 Peter 1:16, 2 Peter 1:17) and His miracles (John 2:11; John 11:4, John 11:40), but appeared also in His perfect life and character, in His fulfillment of the absolute idea of manhood. [source]
See on majesty, 2 Peter 1:16. From μέγας great. Rev., mighty works. Used by Luke only. [source]
Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women, but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers were vowed to chastity. The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character, and of the attributes of the Lydian Cybele, the great mother of the gods. Her worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing powers of nature, and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club. This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen down from heaven (Acts 19:35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin priestesses and a number of slaves, the lowest of whom were known as neocorior temple-sweepers (Acts 19:35). “Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of their timbrels; many a time have caught glimpses of their detestable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest debaucheries” (Farrar, “Life and Work of Paul”).MagnificenceSee on 2 Peter 1:16. [source]
Not in the old writers, but in lxx and Koiné. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. Of the great goddess Artemis (της μεγαλης τεας Αρτεμιδος tēs megalēs theas Artemidos). She was generally known as the Great (η Μεγαλη hē Megalē). An inscription found at Ephesus calls her “the greatest god” (η μεγιστη τεος hē megistē theos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (νεωκοροι neōkoroi Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. Be made of no account Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. [source]
Genitive case αυτων autōn with ακουω akouō the participle λαλουντων lalountōn agreeing with αυτων autōn a sort of participial idiom of indirect discourse (Robertson, Grammar, pp. 1040ff.). The mighty works (τα μεγαλεια ta megaleia). Old adjective for magnificent. In lxx, but only here (not genuine in Luke 1:49) in the N.T. Cf. 2 Peter 1:16 for μεγαλειοτης megaleiotēs (majesty). [source]
Old adjective for magnificent. In lxx, but only here (not genuine in Luke 1:49) in the N.T. Cf. 2 Peter 1:16 for μεγαλειοτης megaleiotēs (majesty). [source]
Be reckoned as nothing, first aorist passive infinitive of λογιζομαι logizomai and εις eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν mellein ablative case (so best MSS.) after καταιρεω kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Καὶ rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek γνωρίζω means: 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See Proverbs 22:19; Ezekiel 44:23; Daniel 2:6, Daniel 2:10; Daniel 5:7. The sense here is to declare or make known, as everywhere in the New Testament. Compare Luke 2:15; John 17:26; Acts 2:28; Colossians 4:7; 2 Peter 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice. [source]
Compare 1 Corinthians 2:6, 1 Corinthians 2:7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ἐπόπται eye-witnesseswhich designated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ's glory in His transfiguration, 2 Peter 1:16. From this point of view Bishop Lightfoot appropriately says: “The language of the heathen mysteries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all alike. In Christ every believer is τέλειος fullyinitiated, for he has been admitted as ἐπόπτης eye-witnessof its most profound, most awful secrets.” [source]
Better, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by “the spirit of truth”; See 1 John 4:6, and comp. 2 Peter 1:16. [source]
See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
N.T.oolxx. From γραῦς anold woman, and εἶδος formFables ( μύθους )See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
Μῦθος , in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from λόγος ahistoric tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, οἱ λεγόμενοι μῦθοι περὶ τῶν ἐν Ἅΐδου whatare called myths concerning those in Hades. Only once in lxx, 2Peter href="/desk/?q=2pe+1:16&sr=1">2 Peter 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that μῦθοι are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives. In 2 Timothy 4:4, the word is used absolutely, as here. [source]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α a privative and περαινω perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις zētēsis in Acts 15:2; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), Luke 16:2-4 only other N.T. examples. In faith (εν πιστει en pistei). Pauline use of πιστις pistis f0). [source]
Only hero and 2 Peter 1:16. See note there on cunningly devised. To give thee understanding of that which lies behind the letter; to enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ Jesus. Jesus Christ was the key of Scripture, and through faith in him Scripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives' fables (1 Timothy 4:7; 2 Timothy 2:16). Const. through faith, etc., with make wise, not with salvation. [source]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα gramma in contrast to πνευμα pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα Ephesia grammata that were βεβηλα bebēla (Acts 19:19), not ιερα hiera To make thee wise First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
First aorist active infinitive of σοπιζω sophizō old verb (from σοπος sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ἐπόπτης , an eye-witness, occurs only at 2 Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Eleusinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes. [source]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
Final conjunction with δοχασωσιν doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
As they did and do, old word (from κακον kakon and ποιεω poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
Present active participle of εποπτευω epopteuō old verb (from, εποπτης epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη episkopē (from επισκοπεω episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
See on 2 Peter 1:16. [source]
Associative instrumental ease after εχακολουτησουσιν exakolouthēsousin (future active, for which verb see 2 Peter 1:16). See 1 Peter 4:3 for this word. [source]
“The straight way” of 1 Samuel 12:23 (cf. Matthew 7:13. for this use of οδος hodos), “the way of truth” (2 Peter 2:2).They went astray (επλανητησαν eplanēthēsan). First aorist passive indicative of πλαναω planaō like Mark 12:24.The way of Balaam Associative instrumental case after εχακολουτησαντες exakolouthēsantes for which verb see 2 Peter 1:16; 2 Peter 2:2. These false teachers, as shown in 2 Peter 2:13, followed the way of Balaam, “who loved the hire of wrong-doing” (ος μιστον αδικιας ηγαπησεν hos misthon adikias ēgapēsen). [source]
Associative instrumental case after εχακολουτησαντες exakolouthēsantes for which verb see 2 Peter 1:16; 2 Peter 2:2. These false teachers, as shown in 2 Peter 2:13, followed the way of Balaam, “who loved the hire of wrong-doing” (ος μιστον αδικιας ηγαπησεν hos misthon adikias ēgapēsen). [source]
Present active participle of γινωσκω ginōskō See 2 Peter 1:20 for this identical phrase. Nominative absolute here where accusative γινωσκοντας ginōskontas would be regular. Peter now takes up the παρουσια parousia (2 Peter 1:16) after having discussed the δυναμις dunamis of Christ. [source]
This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
Rev., more strictly, having given, etc. Only here in New Testament. The force of ἐκ is out and out; giving themselves up utterly. See on followed, 2 Peter 1:16. [source]