The Meaning of 2 Peter 2:20 Explained

2 Peter 2:20

KJV: For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

YLT: for, if having escaped from the pollutions of the world, in the acknowledging of the Lord and Saviour Jesus Christ, and by these again being entangled, they have been overcome, become to them hath the last things worse than the first,

Darby: For if after having escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, again entangled, they are subdued by these, their last state is worse than the first.

ASV: For if, after they have escaped the defilements of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the last state is become worse with them than the first.

KJV Reverse Interlinear

For  if  after they have escaped  the pollutions  of the world  through  the knowledge  of the Lord  and  Saviour  Jesus  Christ,  they are  again  entangled  therein,  and  overcome,  the latter end  is worse  with them  than the beginning. 

What does 2 Peter 2:20 Mean?

Study Notes

world kosmos = world-system.
1 John 2:15-17 ; John 7:7
Saviour
world
Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Matthew 4:8 ; Matthew 4:9 ; John 12:31 ; John 14:30 ; John 18:36 ; Ephesians 2:2 ; Ephesians 6:12 ; 1 John 2:15-17 . This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles.
salvation
The Heb. and (Greek - ἀλεκτοροφωνία , safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:
(1) The believer has been saved from the guilt and penalty of sin Luke 7:50 ; 1 Corinthians 1:18 ; 2 Corinthians 2:15 ; Ephesians 2:5 ; Ephesians 2:8 ; 2 Timothy 1:9 and is safe.
(2) the believer is being saved from the habit and dominion of sin Romans 6:14 ; Philippians 1:19 ; Philippians 2:12 ; Philippians 2:13 ; 2 Thessalonians 2:13 ; Romans 8:2 ; Galatians 2:19 ; Galatians 2:20 ; 2 Corinthians 3:18 .
(3) The believer is to be saved in the sense of entire conformity to Christ. Titus 3:5-8 ; Hebrews 10:36 ; 1 Peter 1:5 ; 1 John 3:2 . Salvation is by grace through faith, is a free gift, and wholly without works; Romans 3:27 ; Romans 3:28 ; Romans 4:1-8 ; Romans 6:23 ; Ephesians 2:8 . The divine order is: first salvation, then works; Ephesians 2:9 ; Ephesians 2:10 ; Romans 13:11 .

Verse Meaning

To whom does "they" refer? Some interpreters believe the antecedent is the new Christians Peter mentioned at the end of 2 Peter 2:18. [1] Others think they are the unstable, unsaved people who were listening to the gospel. [2] Most commentators have concluded, however, that "they" are the false teachers who have been the main subject of Peter"s warning throughout this chapter and in the immediately preceding verses ( 2 Peter 2:18-19). What Peter said of them in 2 Peter 2:20-22 seems to bear this out.
"If the allusions in 2 Peter 2:20-22 are to recent converts whom they lead astray, the description of hopelessness and ruin seems almost incredible. In the case of the teachers ... such a description of utter ruin is entirely appropriate." [3]
How could Peter say the false teachers had escaped the defilements of the world by the "full knowledge" (Gr. epignosei) of the "Lord and Savior Jesus Christ?" One answer is that they did not. In this view Peter"s "if" introduces a hypothetical possibility that is not true to reality. However, his other uses of "if" in this chapter ( 2 Peter 2:4; 2 Peter 2:6-7) all introduce situations that really took place. The situation he described in 2 Peter 2:20 seems to be a real situation too.
Another answer is that Peter was referring to false teachers who were Christians. Peter"s other descriptions of the false teachers in this epistle, especially in chapter2 , seem to portray unbelievers primarily. It seems very unlikely that now, at the climax of his exhortation, he would focus on the few false teachers that might have been Christians.
I think it is more likely that the false teachers in view here, as in the rest of the chapter, were unsaved. [4] They had evidently heard the gospel preached and fully understood the apostles" teaching that Jesus Christ was both Lord and Savior, but had rejected it. They escaped the defilements of the world in the sense that they had understood the gospel, acceptance of which liberates the sinner. In other words, the gospel is the key to escape. Their escape was possible because they had heard the gospel. To illustrate, suppose I have the cure for cancer in a pill, and you have cancer. If I give you the pill, one could say you escape your disease even though you choose not to swallow the pill.
The false teachers had thrown their key to deliverance away and had thereby become entangled and overcome again by the defilements of the world (cf. 2 Peter 2:19 b). Their "first" state was eternal damnation without having heard the gospel, but their "last" worse state was eternal damnation having rejected the gospel. Greater privilege results in greater responsibility, and greater punishment if one rejects the privilege. Scripture teaches degrees of punishment as well as differences in rewards (cf. 2 Peter 2:21; Matthew 11:20-24; Luke 16:24; 2 Corinthians 9:6; Galatians 6:7).
If new Christians are in view here, their earlier worldly life contrasts with their later worldly life under God"s discipline. It is their condition in this mortal life and at the judgment seat of Christ that is in view, not their eternal damnation. [5]
Those who believe that loss of salvation is what Peter was talking about in this verse and in 2 Peter 2:21-22 have to deal with an insuperable problem. The problem is that such an interpretation makes Scripture contradict Scripture (cf. John 3:16; John 5:24; John 10:28-29; et al.).
"This passage [6] is often quoted to prove the "possibility of falling from grace, and from a very high degree of it too." But it is one of the last passages in the Bible that should be addressed to prove that doctrine. The true point of this passage is to show that the persons referred to never were changed; that whatever external reformation might have occurred, their nature remained the same; and that when they apostatized from their outward profession, they merely acted out their nature, and showed in fact there had been no real change." [7]

Context Summary

2 Peter 2:12-22 - The Dark Way Of Animalism
The description of these false teachers is terrific! They are slaves to their brute instincts. They are as abusive as they are ignorant. They destroy and will be destroyed. They feast daintily in the broad daylight, instead of leading abstemious and sober lives. With them, the very church feasts were occasions for self-indulgence. Their eyes never ceased from the sin against which the Lord warns us in Matthew 5:28. Balaam is an awful example of such, torn, as he was, between the celestial vision of his spirit and the sensual appetite of his soul.
The will of man, as in Balaam's case, is always poising itself between its knowledge of good and evil and its strong bias toward evil. Only the help of God can correct this. Let us "who are just escaping," 2 Peter 2:18, r.v., from the meshes of the world, beware lest we be caught in the guiles and nets of false teaching, which would drag us back into the evils of the worldly life. It is in our heart-felt union with the Lord Jesus Christ alone that we can be permanently secure. [source]

Chapter Summary: 2 Peter 2

1  Peter warns of false teachers, showing the impiety and punishment both of them and their followers;
7  from which the godly shall be delivered, as Lot was out of Sodom;
10  and more fully describes the manners of those profane and blasphemous seducers

Greek Commentary for 2 Peter 2:20

After they have escaped [αποπυγοντες]
Second aorist active participle here (see 2 Peter 2:18). [source]
The defilements [τα μιασματα]
Old word miasma, from μιαινω — miainō here only in N.T. Our “miasma.” The body is sacred to God. Cf. μιασμου — miasmou in 2 Peter 2:10.They are again entangled (παλιν εμπλακεντες — palin emplakentes). Second aorist passive participle of εμπλεκω — emplekō old verb, to inweave (noosed, fettered), in N.T. only here and 2 Timothy 2:4.Overcome Present passive indicative of ητταοω — hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει — ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις — toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων — tōn prōtōn). Ablative case after the comparative χειρονα — cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
They are again entangled [παλιν εμπλακεντες]
Second aorist passive participle of εμπλεκω — emplekō old verb, to inweave (noosed, fettered), in N.T. only here and 2 Timothy 2:4. [source]
Overcome [ηττωνται]
Present passive indicative of ητταοω — hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει — ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις — toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων — tōn prōtōn). Ablative case after the comparative χειρονα — cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
Therein [τουτοις]
So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan). [source]
With them [αυτοις]
Dative of disadvantage, “for them.”Than the first (των πρωτων — tōn prōtōn). Ablative case after the comparative χειρονα — cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
Than the first [των πρωτων]
Ablative case after the comparative χειρονα — cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]

Reverse Greek Commentary Search for 2 Peter 2:20

John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 We have heard [ακηκοαμεν]
Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 For ourselves [αυτοι]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 The Saviour of the world [ο σωτηρ του κοσμου]
See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
1 Corinthians 6:7 Fault among you [ἥττημα ἐν ὑμῖν]
Only here and Romans 11:12. See note. Ἥττημα faultis from ἥττων lessLit., diminution, decrease. Hence used in the sense of defeat, Isaiah 31:8: “Young men shall be discomfited lit., shall be for diminution.” Similarly the kindred verb ἡττάομαι , in 2 Corinthians 12:13, made inferior; and in 2 Peter 2:19, 2 Peter 2:20, overcome. See note there. Compare 1Corinthians href="/desk/?q=1co+6:8&sr=1">1 Corinthians 6:8) is a source of damage, resulting in forfeiture of the kingdom of God (1 Corinthians 6:9), and in loss of spiritual power. [source]
1 Thessalonians 3:11 And our Lord Jesus [και ο Κυριος ημων Ιησους]
Separate article here with Ιησους — Iēsous In Titus 2:13; 2 Peter 1:1 only one article (not two) treating “our God and Saviour Jesus Christ” as one just like “our Lord and Saviour Jesus Christ” in 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:18. Direct our way (κατευτυναι την οδον ημων — kateuthunai tēn hodon hēmōn). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω — kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο — mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
2 Timothy 2:4 Entangleth himself [ἐμπλέκεται]
Only here and 2 Peter 2:20(see note). This has been made an argument for clerical celibacy. [source]
2 Timothy 2:4 Entangleth himself [εμπλεκεται]
Old compound, to inweave (see Matthew 27:29 for πλεκω — plekō), in N.T. only here and 2 Peter 2:20. Present middle (direct) indicative. In the affairs (ταις πραγματειαις — tais pragmateiais). Old word (from πραγματευομαι — pragmateuomai Luke 19:13), business, occupation, only here in N.T. Of this life No “this” in the Greek, “of life” (course of life as in 1 Timothy 2:2, not existence ζωη — zōē). Him who enrolled him as a soldier (τωι στρατολογησαντι — tōi stratologēsanti). Dative case after αρεσηι — aresēi (first aorist active subjunctive of αρεσκω — areskō to please, 1 Thessalonians 2:4, purpose clause with ινα — hina) of the articular first aorist active participle of στρατολογεω — stratologeō literary Koiné{[28928]}š word (στρατολογος — stratologos from στρατος — stratos and λεγω — legō), only here in N.T. [source]
1 Peter 3:3 Let it be [εστω]
Imperative third singular of ειμι — eimi Not the outward adorning of plaiting the hair The use of ουχ — ouch here rather than μη — mē (usual negative with the imperative) because of the sharp contrast in 1 Peter 3:4 The old adverb εχωτεν — exōthen (from without) is in the attributive position like an adjective. Εμπλοκη — Emplokē is a late word (from εμπλεκω — emplekō to inweave, 2 Timothy 2:4; 2 Peter 2:20) in Strabo, but often in the papyri for struggle as well as plaiting, here only in N.T.Of wearing (περιτεσεως — peritheseōs). Late and rare word (Galen, Arrian) from περιτιτημι — peritithēmi (Matthew 27:28), to put around, a placing around. Ornaments of gold were worn round the hair as nets and round the finger, arm, or ankle.Or of putting on Old word from ενδυω — enduō (to put on), here only in N.T. Peter is not forbidding the wearing of clothes and ornaments by women, but the display of finery by contrast. Cf. 1 Timothy 2:9-13; Isaiah 3:16. [source]
2 Peter 1:1 Servant and apostle [δουλος και αποστολος]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν — tois lachousin). Dative plural articular participle second aorist active of λαγχανω — lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν — pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 2:19 Themselves bondservants [αυτοι δουλοι]
“Themselves slaves” of corruption and sin as Paul has it in Romans 6:20.Of whom (ωι — hōi). Instrumental case, but it may mean “of what.”Is overcome Perfect passive indicative of ητταω — hēttaō (from ηττων — hēttōn less) old verb, in N.T. only here, 2 Peter 2:20; 2 Corinthians 12:13.Of the same (τουτωι — toutōi). “By this one (or thing).”Is brought into bondage Perfect passive indicative of δουλοω — douloō Like Paul again (Romans 6:16, Romans 6:18; Romans 8:21). [source]
2 Peter 2:19 Is overcome [ηττηται]
Perfect passive indicative of ητταω — hēttaō (from ηττων — hēttōn less) old verb, in N.T. only here, 2 Peter 2:20; 2 Corinthians 12:13.Of the same (τουτωι — toutōi). “By this one (or thing).”Is brought into bondage Perfect passive indicative of δουλοω — douloō Like Paul again (Romans 6:16, Romans 6:18; Romans 8:21). [source]
2 Peter 1:1 Like precious [ισοτιμον]
Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 In the righteousness [εν δικαιοσυνηι]
Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 Of our God and Saviour Jesus Christ [του τεου ημων και σωτηρος Ιησου Χριστου]
So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:2 In the knowledge [εν επιγνωσει]
Full (additional, επι — epi) knowledge as in 2 Peter 1:8 (only γνωσις — gnōsis in 2 Peter 1:5, 2 Peter 1:6; 2 Peter 3:18), but επιγνωσιν — epignōsin again in 2 Peter 1:3, 2 Peter 1:8; 2 Peter 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special γνωσις — gnōsis God and of Jesus our Lord At first sight the idiom here seems to require one person as in 2 Peter 1:1, though there is a second article (του — tou) before κυριου — kuriou and Ιησου — Iēsou is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only του κυριου ημων — tou kuriou hēmōn (our Lord) from which the three other readings may have come. Elsewhere in 2 Peter γνωσις — gnōsis and επιγνωσις — epignōsis are used of Christ alone. The text of 2 Peter is not in a good state of preservation. [source]
2 Peter 2:21 Not to have known [μη επεγνωκεναι]
Perfect active infinitive of επιγινωσκω — epiginōskō (cf. επιγνωσει — epignōsei 2 Peter 2:20) to know fully.The way of righteousness (την οδον της δικαιοσυνης — tēn hodon tēs dikaiosunēs). For the phrase see Matthew 21:33, also the way of truth (2 Peter 2:2), the straight way (2 Peter 2:15).After knowing it Second aorist active participle of επιγινωσκω — epiginōskō (just used) in the dative plural agreeing with αυτοις — autois (for them).To turn back (υποστρεπσαι — hupostrepsai). First aorist active infinitive of υποστρεπω — hupostrephō old and common verb, to turn back, to return.From Out of. So in Acts 12:25 with υποστρεπω — hupostrephō With ablative case. See Romans 7:12 for αγια — hagia applied to η εντολη — hē entolē (cf. 1 Timothy 6:14). 2 Peter strikes a high ethical note (2 Peter 1:5.).Delivered (παραδοτεισης — paradotheisēs). First aorist passive participle feminine ablative singular of παραδιδωμι — paradidōmi f0). [source]

What do the individual words in 2 Peter 2:20 mean?

If for having escaped the pollutions of the world through [the] knowledge Lord of us and Savior Jesus Christ in these now again having been entangled they are subdued has become to them the last [state] worse than the first
Εἰ γὰρ ἀποφυγόντες τὰ μιάσματα τοῦ κόσμου ἐν ἐπιγνώσει Κυρίου [ἡμῶν] καὶ Σωτῆρος Ἰησοῦ Χριστοῦ τούτοις δὲ πάλιν ἐμπλακέντες ἡττῶνται γέγονεν αὐτοῖς τὰ ἔσχατα χείρονα τῶν πρώτων

ἀποφυγόντες  having  escaped 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: ἀποφεύγω  
Sense: to flee from, escape.
μιάσματα  pollutions 
Parse: Noun, Accusative Neuter Plural
Root: μίασμα  
Sense: that which defiles, defilement.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
κόσμου  world 
Parse: Noun, Genitive Masculine Singular
Root: κόσμος  
Sense: an apt and harmonious arrangement or constitution, order, government.
ἐν  through 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
ἐπιγνώσει  [the]  knowledge 
Parse: Noun, Dative Feminine Singular
Root: ἐπίγνωσις  
Sense: precise and correct knowledge.
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.
[ἡμῶν]  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Σωτῆρος  Savior 
Parse: Noun, Genitive Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
τούτοις  in  these 
Parse: Demonstrative Pronoun, Dative Neuter Plural
Root: οὗτος  
Sense: this.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
πάλιν  again 
Parse: Adverb
Root: πάλιν  
Sense: anew, again.
ἐμπλακέντες  having  been  entangled 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural
Root: ἐμπλέκω  
Sense: to inweave.
ἡττῶνται  they  are  subdued 
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Plural
Root: ἑσσόομαι 
Sense: to make less, inferior, to overcome.
γέγονεν  has  become 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἔσχατα  last  [state] 
Parse: Adjective, Nominative Neuter Plural
Root: ἔσχατος  
Sense: extreme.
χείρονα  worse 
Parse: Adjective, Nominative Neuter Plural, Comparative
Root: χείρων  
Sense: worse.
τῶν  than  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
πρώτων  first 
Parse: Adjective, Genitive Neuter Plural
Root: πρῶτος  
Sense: first in time or place.