KJV: Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
YLT: whereas messengers, in strength and power being greater, do not bear against them before the Lord an evil speaking judgment;
Darby: when angels, who are greater in might and power, do not bring against them, before the Lord, an injurious charge.
ASV: whereas angels, though greater in might and power, bring not a railing judgment against them before the Lord.
| ὅπου | whereas |
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Parse: Adverb Root: ὅπου Sense: where, whereas. |
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| ἄγγελοι | angels |
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Parse: Noun, Nominative Masculine Plural Root: ἄγγελος Sense: a messenger, envoy, one who is sent, an angel, a messenger from God. |
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| ἰσχύϊ | in strength |
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Parse: Noun, Dative Feminine Singular Root: ἰσχύς Sense: ability, force, strength, might. |
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| δυνάμει | power |
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Parse: Noun, Dative Feminine Singular Root: δύναμις Sense: strength power, ability. |
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| μείζονες | greater |
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Parse: Adjective, Nominative Masculine Plural, Comparative Root: μέγας Sense: great. |
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| ὄντες | being |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| φέρουσιν | do bring |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: φέρω Sense: to carry. |
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| κατ’ | against |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| παρὰ | before |
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Parse: Preposition Root: παρά Sense: from, of at, by, besides, near. |
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| Κυρίῳ | [the] Lord |
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Parse: Noun, Dative 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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| βλάσφημον | a reviling |
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Parse: Adjective, Accusative Feminine Singular Root: βλάσφημος Sense: speaking evil, slanderous, reproachful, railing, abusive. |
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| κρίσιν | judgment |
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Parse: Noun, Accusative Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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Greek Commentary for 2 Peter 2:11
Loose use of οπου hopou (in Xenophon) = “wherein.” [source]
Than the evil δοχαι doxai Concessive participle and comparative adjective.In might and strength (ισχυι και δυναμει ischui kai dunamei). Locative case. Both indwelling strength (ισχυς ischus Mark 12:30) and ability (δυναμις dunamis Matthew 25:15).Railing judgment “Blasphemous accusation.”Against them (κατ αυτων kat' autōn). The evil angels (δοχαι doxai).Before the Lord In God‘s presence. See Judges 1:9 and possibly Enoch 9. [source]
Locative case. Both indwelling strength (ισχυς ischus Mark 12:30) and ability (δυναμις dunamis Matthew 25:15). [source]
“Blasphemous accusation.”Against them (κατ αυτων kat' autōn). The evil angels (δοχαι doxai).Before the Lord In God‘s presence. See Judges 1:9 and possibly Enoch 9. [source]
The evil angels (δοχαι doxai). [source]
In God‘s presence. See Judges 1:9 and possibly Enoch 9. [source]
Reverse Greek Commentary Search for 2 Peter 2:11
From ἰσχύς , strength. See on power, 2 Peter 2:11. To be strong in body or in resources, and so to be worth, as Lat., valere. “This man was not worth enough, or was not good for the completion.” In this latter sense, Matthew 5:13, “good for nothing.” [source]
Rev., the right. Six words are used for power in the:New Testament: βία , force, often oppressive, exhibiting itself in violence (Acts 5:26; Acts 27:41. Compare the kindred verb βιάζεται , Matthew 11:12; “the kingdom of heaven is taken by violence ): δύναμις , natural ability (see on 2 Peter 2:11): ἐνέργεια , energy, power in exercise; only of superhuman power, good or evil. Used by Paul only, and chiefly in the Epistles of the Imprisonment (Ephesians 1:19; Ephesians 3:7; Colossians 2:12. Compare the kindred verb ἐνεργέω , to put forth power, and see on Mark 6:14; see on James 5:16): ἰσχύς , strength (see on 2 Peter 2:11. Compare the kindred verb ἰσχύω , to be strong, and see on Luke 14:30; see on Luke 16:3): κράτος , might, only of God, relative and manifested power, dominion (Ephesians 1:19; Ephesians 6:10; 1 Timothy 6:16; 1 Peter 4:11. Compare the kindred verb κρατέω , to have power, to be master of, and see on Mark 7:3; see on Acts 3:11): ἐξουσία , liberty of action ( ἔξεστι , it is lawful ), authority, delegated or arbitrary (John 5:27; John 10:18; John 17:2; John 19:10, John 19:11. See on Mark 2:10; see on Luke 20:20). Here, therefore, ἐξουσία is not merely possibility or ability, but legitimate right derived from a competent source - the Word. [source]
The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Philemon 3:21, vile body, glorious body, for body of humiliation, body of glory: Romans 8:21, glorious liberty, for liberty of the glory: 2 Corinthians 4:4, glorious gospel, for gospel of the glory: Colossians 1:11, glorious power, for power of the glory: 1 Peter 1:14, obedient children, for children of obedience: 2 Peter 2:14, cursed children, for children of cursing. So here, mighty power, for strength of might. The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might. For working, see on Colossians 1:29. For strength and might, see on 2 Peter 2:11; see on John 1:12. Strength ( κράτους ) is used only of God, and denotes relative and manifested power. Might ( ἰσχύος ) is indwelling strength. Working ( ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature (strength ); the relative quality or measure of this power (might ); and the efficient exertion of the divine quality (working ). The phrase, according to the working of the strength, etc., is to be connected with the exceeding greatness of His power. The magnitude of God's power toward believers is known in the operation of the strength of His might. [source]
Lit., the energy of His being able. Δύνασθαι expresses ability, faculty, natural ability, not necessarily manifest. Ἑνέργεια is power in exercise, used only of superhuman power. See on John 1:12; see on 2 Peter 2:11. Hence, as Calvin remarks, “Paul notes not only the power of God as it resides in Him, but the power as it puts itself into act.” See Ephesians 1:19, where four of the six words for power are used. [source]
See on 2 Peter 2:11; see on John 1:12. [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
For the use of the verb see John 18:29; Acts 25:18; 2 Peter 2:11; 2 Peter 1:17, 2 Peter 1:18; 1 Peter 1:13. [source]
“Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude. [source]
Present middle participle of διακρινω diakrinō to separate, to strive with as in Acts 11:2. Dative case διαβολωι diabolōi he disputed Imperfect middle of διαλεγομαι dialegomai as in Mark 9:34.Concerning the body of Moses (περι του Μωυσεως σωματος peri tou Mōuseōs sōmatos). Some refer this to Zechariah 3:1, others to a rabbinical comment on Deuteronomy 34:6. There is a similar reference to traditions in Acts 7:22; Galatians 3:19; Hebrews 2:2; Zechariah 3:1-10. But this explanation hardly meets the facts.Durst not bring “Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in 2 Timothy 3:8 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
“Did not dare (first aorist active indicative of τολμαω tolmaō), to bring against him” (second aorist active infinitive of επιπερω epipherō).A railing accusation (κρισιν βλασπημιας krisin blasphēmias). “Charge of blasphemy” where 2 Peter 2:11 has “βλασπημον κρισιν blasphēmon krisin Peter also has παρα κυριωι para kuriōi (with the Lord), not in Jude.The Lord rebuke thee First aorist active optative of επιτιμαω epitimaō a wish about the future. These words occur in Zechariah 3:1-10 where the angel of the Lord replies to the charges of Satan. Clement of Alex. (Adumb. in Ep. Judae) says that Jude quoted here the Assumption of Moses, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the Assumption of Moses took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the Assumption. Some date it as early as b.c. 2, others after a.d. 44. [source]
See on Mark 2:10; see on 2 Peter 2:11. Rev., better, authority. [source]
The best texts read οἱ ἰσχυροὶ. Rev., the strong. For the difference in meaning, see on the kindred words δύναμις and ἰσχύς mightand power, 2 Peter 2:11. [source]
Rev., the dominion. For the different words for power, see on 2 Peter 2:11. [source]
For the distinction, see on 2 Peter 2:11. [source]
Present active participle of λαλεω laleō agreeing with στομα stoma (nominative neuter singular and subject of εδοτη edothē). The words are like Daniel‘s description of the Little Horn (Daniel 7:8, Daniel 7:20, Daniel 7:25) and like the description of Antiochus Epiphanes (1 Macc. 1:24). Cf. 2 Peter 2:11.To continue (ποιησαι poiēsai). First aorist active infinitive (epexegetic use) of ποιεω poieō either in the sense of working (signs), as in Daniel 8:12-14, with the accusative of duration of time (μηνας mēnas months), or more likely in the sense of doing time, with μηνας mēnas as the direct object as in Matthew 20:12; Acts 20:3; James 4:13. [source]