KJV: This second epistle, beloved, I now write unto you; in both which I stir up your pure minds by way of remembrance:
YLT: This, now, beloved, a second letter to you I write, in both which I stir up your pure mind in reminding you,
Darby: This, a second letter, beloved, I already write to you, in both which I stir up, in the way of putting you in remembrance, your pure mind,
ASV: This is now, beloved, the second epistle that I write unto you; and in both of them I stir up your sincere mind by putting you in remembrance;
| Ταύτην | This |
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Parse: Demonstrative Pronoun, Accusative Feminine Singular Root: οὗτος Sense: this. |
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| ἤδη | now |
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Parse: Adverb Root: ἤδη Sense: now, already. |
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| ἀγαπητοί | beloved |
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Parse: Adjective, Vocative Masculine Plural Root: ἀγαπητός Sense: beloved, esteemed, dear, favourite, worthy of love. |
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| δευτέραν | [is the] second |
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Parse: Adjective, Accusative Feminine Singular Root: δεύτερον Sense: the second, the other of two. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| γράφω | I am writing |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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| ἐπιστολήν | letter |
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Parse: Noun, Accusative Feminine Singular Root: ἐπιστολή Sense: a letter, epistle. |
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| διεγείρω | I am stirring up |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: διεγείρω Sense: to wake up, awaken, arouse (from sleep). |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ὑπομνήσει | putting [you] in remembrance |
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Parse: Noun, Dative Feminine Singular Root: ὑπόμνησις Sense: a reminding. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| εἰλικρινῆ | pure |
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Parse: Adjective, Accusative Feminine Singular Root: εἰλικρινής Sense: pure, sincere, unsullied. |
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| διάνοιαν | mind |
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Parse: Noun, Accusative Feminine Singular Root: διάνοια Sense: the mind as a faculty of understanding, feeling, desiring. |
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Greek Commentary for 2 Peter 3:1
With this vocative verbal (four times in this chapter), Peter “turns away from the Libertines and their victims” (Mayor). [source]
Literally, “This already a second epistle I am writing to you.” For ηδη ēdē see John 21:24. It is the predicate use of δευτεραν επιστολην deuteran epistolēn in apposition with ταυτην tautēn not “this second epistle.” Reference apparently to 1 Peter.And in both of them (εν αις en hais). “In which epistles.”I stir up Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.Mind (διανοιαν dianoian). Understanding (Plato) as in 1 Peter 1:13.Sincere Old adjective of doubtful etymology (supposed to be ειλη heilē sunlight, and κρινω krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
“In which epistles.” [source]
Present active indicative, perhaps conative, “I try to stir up.” See 2 Peter 1:13.Mind (διανοιαν dianoian). Understanding (Plato) as in 1 Peter 1:13.Sincere Old adjective of doubtful etymology (supposed to be ειλη heilē sunlight, and κρινω krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
Understanding (Plato) as in 1 Peter 1:13. [source]
Old adjective of doubtful etymology (supposed to be ειλη heilē sunlight, and κρινω krinō to judge by it). Plato used it of ethical purity As in 2 Peter 1:13. [source]
As in 2 Peter 1:13. [source]
Occurring four times in this chapter. [source]
An incidental testimony to the authorship of the second epistle. [source]
The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη , to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω , to roll, and explain it as that which is separated or sifted byrolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philemon 1:10. The kindred noun εἰλικρίνεια , sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere. [source]
Compare 1 Peter 1:13; and see on Mark 12:30. [source]
Reverse Greek Commentary Search for 2 Peter 3:1
Another adjective, νεόν , is employed to denote new wine in the sense of freshly-made (Matthew 9:17; Mark 2:22; Luke 5:37, Luke 5:38, Luke 5:39). The difference is between newness regarded in point of time or of quality. The young, for instance, who have lately sprung up, are νείοι , or νεώτεροι (Luke 15:12, Luke 15:13). The new garment (Luke 5:36) is contrasted as to quality with a worn and threadbare one. Hence καινοῦ . So a new heaven (2 Peter 3:13) is καινὸς , contrasted with that which shows signs of dissolution. The tomb in which the body of Jesus was laid was καινὸν (Matthew 27:60); in which no other body had lain, making it ceremonially unclean; not recently hewn. Trench (“Synonyms”) cites a passage from Polybius, relating a stratagem by which a town was nearly taken, and saying “we are still new ( καινοί ) and young ( νέοι ) in regard of such deceits.” Here καινοί expresses the inexperience of the men; νέοι , their youth. Still, the distinction cannot be pressed in all cases. Thus, 1 Corinthians 5:7, “Purge out the old leaven that ye may be a new ( νέον ) lump;” and Colossians 3:10, “Put on the new ( νέον ) man,” plainly carry the sense of quality. In our Lord's expression, “drink it new,” the idea of quality is dominant. All the elements of festivity in the heavenly kingdom will be of a new and higher quality. In the New Testament, besides the two cases just cited, νέος is applied to wine, to the young, and once to a covenant. [source]
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
“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]
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]
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]
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]
See on elements, 2 Peter 3:10. [source]
A neat Greek idiom difficult to render smoothly into English: “Not after many days these.” The litotes (not many=few) is common in Luke (Luke 7:6; Luke 15:13; Acts 17:27; Acts 19:11; Acts 20:12; Acts 21:39; Acts 28:14; Acts 28:2). The predicate use of ταυτας tautas (without article) is to be noted. “These” really means as a starting point, “from these” (Robertson, Grammar, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke 24:21; Acts 24:21), as elsewhere (John 4:18; 2 Peter 3:1). In Luke 2:12 the copula is easily supplied as it exists in Luke 1:36; Luke 2:2. [source]
Literally, “knowing me beforehand” (both προ pro and ανωτεν anōthen), from the beginning of Paul‘s public education in Jerusalem (Knowling). Cf. 2 Peter 3:17. [source]
See on elements, 2 Peter 3:10. [source]
Rev., to things that are lowly. Τοῖς ταπεινοῖς tothe lowly may mean either lowly men or lowly things. The verb literally means being carried off along with; hence yielding or submitting to, and so condescending. Compare Galatians 2:13, and see on 2 Peter 3:17, in which passages it has a bad sense from the context. According to the original sense, the meaning will be, being led away with lowly things or people; i.e. being drawn into sympathy with them. Farrar suggests letting the lowly lead you by the hand. Meyer, who maintains the neuter, explains: “The lowly things ought to have for the Christian a force of attraction, in virtue of which he yields himself to fellowship with them, and allows himself to be guided by them in the determination of his conduct. Thus Paul felt himself compelled to enter into humble situations.” On the other hand, Godet, maintaining the masculine, says: “The reference is to the most indigent and ignorant and least influential in the Church. It is to them the believer ought to feel most drawn. The antipathy felt by the apostle to every sort of spiritual aristocracy, to every caste-distinction within the Church, breaks out again in the last word.” Condescend is a feeble and inferential rendering, open to construction in a patronizing sense; yet it is not easy to furnish a better in a single word. The idea, then, fully expressed is, “set not your mind on lofty things, but be borne away ( ἀπό ) from these by the current of your Christian sympathy along with ( σύν ) things which are humble.” [source]
“Not thinking the high things” Cf. 1 Corinthians 13:5. Condescend to things that are lowly (τοις ταπεινοις συναπαγομενοι tois tapeinois sunapagomenoi). “Be carried away with (borne along with) the lowly things” (in contrast with τα υπσηλα ta hupsēla though the associative instrumental case may be masculine, “with lowly men.” See note on Galatians 2:13 and note on 2 Peter 3:17 for the only other N.T. examples of this old verb. Be not wise “Do not have the habit of becoming Note the imperative in the midst of infinitives and participles. [source]
“Be carried away with (borne along with) the lowly things” (in contrast with τα υπσηλα ta hupsēla though the associative instrumental case may be masculine, “with lowly men.” See note on Galatians 2:13 and note on 2 Peter 3:17 for the only other N.T. examples of this old verb. [source]
Rev., correctly, giving the force of the participle, shortened. Compare Mark 13:20, and see on hasting unto, 2 Peter 3:12. The word means to draw together or contract. Only here and Acts 5:6, where it is used of the winding up of Ananias' corpse. In classical Greek of furling sails, packing luggage, reducing expenses, etc. Applied to time, the word is very graphic. [source]
See on pure minds, 2 Peter 3:1. [source]
Explanatory use of λεγω legō Each has his party leader. Απολλω Apollō is genitive of Απολλως Apollōs (Acts 18:24), probably abbreviation of Απολλωνιυς Apollōnius as seen in Codex Bezae for Acts 18:24. See note on Acts 18:24 for discussion of this “eloquent Alexandrian” (Ellicott), whose philosophical and oratorical preaching was in contrast “with the studied plainness” of Paul (1 Corinthians 2:1; 2 Corinthians 10:10). People naturally have different tastes about styles of preaching and that is well, but Apollos refused to be a party to this strife and soon returned to Ephesus and refused to go back to Corinth (1 Corinthians 16:12). Χηπα Cēphā is the genitive of Χηπας Cēphās the Aramaic name given Simon by Jesus (John 1:42), Πετρος Petros in Greek. Except in Galatians 2:7, Galatians 2:8 Paul calls him Cephas. He had already taken his stand with Paul in the Jerusalem Conference (Acts 15:7-11; Galatians 2:7-10). Paul had to rebuke him at Antioch for his timidity because of the Judaizers (Galatians 2:11-14), but, in spite of Baur‘s theory, there is no evidence of a schism in doctrine between Paul and Peter. If 2 Peter 3:15. be accepted as genuine, as I do, there is proof of cordial relations between them and 1 Corinthians 9:5 points in the same direction. But there is no evidence that Peter himself visited Corinth. Judaizers came and pitted Peter against Paul to the Corinthian Church on the basis of Paul‘s rebuke of Peter in Antioch. These Judaizers made bitter personal attacks on Paul in return for their defeat at the Jerusalem Conference. So a third faction was formed by the use of Peter‘s name as the really orthodox wing of the church, the gospel of the circumcision. [source]
Lit., loosened down. Appropriate to taking down a tent. See on Mark 13:2; see on Luke 9:12; see on Acts 5:38; and compare 2 Peter 3:11, 2 Peter 3:12, and the figure of the parting of the silver cord on which the lamp is suspended, Ecclesiastes 12:6. Also Job 4:21, where the correct rendering is: Is not their tent-cord plucked up within them? So Rev. O.T. [source]
Lit., sincerity of God, as Rev. See on 2 Peter 3:1. [source]
For a similar phrase see 2 Peter 3:17. Having put yourselves under the economy of salvation by law, you have fallen out of the economy of salvation by the grace of Christ. Paul's declarations are aimed at the Judaisers, who taught that the Christian economy was to be joined with the legal. His point is that the two are mutually exclusive. Comp. Romans 4:4, Romans 4:5, Romans 4:14, Romans 4:16. The verb ἐκπίπτειν tofall out, in the literal sense, Acts 12:7; James 1:11. In Class. of seamen thrown ashore, banishment, deprivation of an office, degeneration, of actors being hissed off the stage. [source]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER- -DIVIDER- [source]
First aorist passive indicative of συναπαγω sunapagō old verb, in N.T. only here and 2 Peter 3:17. υποκρισει Hupokrisei is in the instrumental case and can only mean hypocrisy in the bad sense (Matthew 23:28), not merely acting a part. It was a solemn moment when Paul saw the Jerusalem victory vanish and even Barnabas desert him as they followed the timid cowardice of Peter. It was Paulus contra mundum in the cause of spiritual freedom in Christ. [source]
Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Actual result expressed by ωστε hōste and the indicative and και kai clearly means “even.” Was carried away with their dissimulation (συναπηχτη αυτων τηι υποκρισει sunapēchthē autōn tēi hupokrisei). First aorist passive indicative of συναπαγω sunapagō old verb, in N.T. only here and 2 Peter 3:17. υποκρισει Hupokrisei is in the instrumental case and can only mean hypocrisy in the bad sense (Matthew 23:28), not merely acting a part. It was a solemn moment when Paul saw the Jerusalem victory vanish and even Barnabas desert him as they followed the timid cowardice of Peter. It was Paulus contra mundum in the cause of spiritual freedom in Christ. [source]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Being a Jew (Ιουδαιος υπαρχων Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Periphrastic past perfect of δουλοω douloō to enslave, in a permanent state of bondage. Under the rudiments of the world (υπο τα στοιχεια του κοσμου hupo ta stoicheia tou kosmou). Στοιχος Stoichos is row or rank, a series. So στοιχειον stoicheion is any first thing in a στοιχος stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Στοιχος Stoichos is row or rank, a series. So στοιχειον stoicheion is any first thing in a στοιχος stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came. [source]
Lit., tending to the system of error. Rev., after the wiles of error. Μεθοδεία means a deliberate planning or system. Of error includes the idea of deceit or delusion. See Matthew 27:64; Romans 1:27; 2 Peter 2:18; 2 Peter 3:17; James 5:20. Error organizes. It has its systems and its logic. Ellicott remarks that here it is almost personified. [source]
See on pure, 2 Peter 3:1. [source]
See on 2 Peter 3:10. Rudimentary teachings, as in Hebrews 5:12; applicable alike to Jewish and to Gentile teaching. Ceremonialism - meats, drinks, washings, Essenic asceticism, pagan symbolic mysteries and initiatory rites - all belonged to a rudimentary moral stage. Compare Colossians 2:11, Colossians 2:21, and Galatians 4:9. [source]
Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. [source]
Negative purpose with the future indicative, though the aorist subjunctive also occurs as in 2 Corinthians 12:6. That maketh spoil of you (ο συλαγωγων ho sulagōgōn). Articular present active participle of συλαγωγεω sulagōgeō late and rare (found here first) verb (from συλη sulē booty, and αγω agō to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. Through his philosophy The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from πιλοσοπος philosophos Old word for trick, guile, like riches (Matthew 13:22). Descriptive of the philosophy of the Gnostics. Tradition Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Old word from στοιχεια paradidōmi a giving over, a passing on. The word is colourless in itself. The tradition may be good (2 Thessalonians 2:15; 2 Thessalonians 3:6) or bad (Mark 7:3). Here it is worthless and harmful, merely the foolish theories of the Gnostics. Rudiments (στοιχος stoicheia). Old word for anything in a και ου κατα Χριστον stoichos (row, series) like the letters of the alphabet, the materials of the universe (2 Peter 3:10, 2 Peter 3:12), elementary teaching (Hebrews 5:12), elements of Jewish ceremonial training (Acts 15:10; Galatians 4:3, Galatians 4:9), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. And not after Christ Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe. [source]
Comp. Matthew 24:43; Luke 12:39; 2 Peter 3:10; Revelation 16:15, and see on Revelation 3:3. [source]
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]
As a thief at night, suddenly and unexpectedly. Reminiscence of the word of Jesus (Matthew 24:43; Luke 12:39), used also in 2 Peter 3:10; Revelation 3:3; Revelation 16:15. Cometh (ερχεται erchetai). Prophetic or futuristic present tense. [source]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER- -DIVIDER- The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER- In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER- -DIVIDER- The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER- -DIVIDER- Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER- -DIVIDER- There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER- -DIVIDER- Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER- -DIVIDER- Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER- Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER- -DIVIDER- In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER- -DIVIDER- In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]
Unsullied. Comp. James 1:27; 1 Peter 1:19; 2 Peter 3:14. [source]
The object of χάριν ἔχω , 2 Timothy 1:3. Lit. having received a reminding. The phrases N.T.o Ὑπόμνησις reminding(but sometimes intransitive, remembrance ), only here, 2 Peter 1:13; 2 Peter 3:1. In lxx three times. As distinguished from ἀνάμνησις remembrance(1 Corinthians 11:24, 1 Corinthians 11:25) it signifies a reminding or being reminded by another; while ἀνάμνησις is a recalling by one's self. [source]
Attention is called to this phrase as specially significant, because it indicates that the shaking prophesied by Haggai is to be final. It is to precede the new heaven and the new earth. Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. [source]
From μακρός , long, and θυμός , soul or spirit, but with the sense of strong passion, stronger even than ὀργή , anger, as is maintained by Schmidt (“Synonymik”), who describes θυμός as a tumultuous welling up of the whole spirit; a mighty emotion which seizes and moves the whole inner man. Hence the restraint implied in μακροθυμία is most correctly expressed by long-suffering, which is its usual rendering in the New Testament. It is a patient holding out under trial; a long-protracted restraint of the soul from yielding to passion, especially the passion of anger. In the New Testament the word and its cognates are sometimes rendered by patient or patience, which conceals the distinction from ὑπομονή , uniformly rendered patience, and signifying persistent endurance, whether in action or suffering. As Trench observes, “ ὑπομονή is perseverantia and patientia both in one.” Thus Bishop Ellicott: “The brave patience with which the Christian contends against the various hindrances, persecutions, and temptations that befall him in his conflict with the inward and outward world.” Ὑπομονή. contains an element of manliness. Thus Plato joins it with the adverb ἀνδρικῶς , in a manly way, and contrasts it with ἀνάνδρως , unmanly, cowardly. Μακροθυμία is exercised toward persons; ὑπομονή , toward things. The former is ascribed to God as an attribute (Luke 18:7; 1 Peter 3:20; 2 Peter 3:9, 2 Peter 3:15), the latter never; for the God of patience (Romans 15:5) is the God who imparts patience to his children. “There can be no resistance to God nor burden upon him, the Almighty, from things. Therefore ὑπομονή cannot find place in him” (Trench). Rev. retains A. V., be patient. The thought links itself naturally with that in the preceding verse: the righteous doth not resist. [source]
A favorite term with Peter, occurring eight times in the epistles. See the phrase, our beloved. Barnabas and Paul, Acts 15:25, in the letter sent by the council at Jerusalem to the Gentile Christians, the account of which, doubtless, came from Peter. Compare our beloved brother Paul, 2 Peter 3:15. [source]
Compare 1 Timothy 6:14; James 1:27; 2 Peter 3:14. In each case in a moral sense. [source]
No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
Perfect passive participle (in genitive singular agreeing with Χριστου Christou) of προγινωσκω proginōskō old verb, to know beforehand (Romans 8:29; 2 Peter 3:17). See προγνωσιν τεου prognōsin theou in 1 Peter 1:2. [source]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Present middle articular participle of απολλυμι apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου chrusiou) of δοκιμαζω dokimazō (common verb for testing metals) with δε de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα hina and the first aorist passive subjunctive of ευρισκω heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
No predicate in this conclusion of the condition. For λογια τεου logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον Logion (old word) is a diminutive of λογος logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Ablative case Peter has the compound επιχορηγεω epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος hina doxazētai ho theos). Purpose clause with ινα hina and the present passive subjunctive of δοχαζω doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
Literal. Stronger than the word in 2 Peter 3:10, 2 Peter 3:11. Not only the resolving, but the wasting away of nature. Only here in New Testament. [source]
The same verb as in 2 Peter 3:12. It occurs three times in 2 Peter 3:12-14. [source]
Lit., to stir you up in reminding. See the same phrase in 2 Peter 3:1. [source]
See on 1 Peter 5:10. Perhaps the exhortation, “strengthen thy brethren,” may account for his repeated use of this word and its derivatives. Thus, unstable ( ἀστήρικτοι ); steadfastness ( στηριγμοῦ ) 2 Peter 3:16, 2 Peter 3:17. [source]
Επαγγελμα Epaggelma is an old word (from επαγγελλω epaggellō) in place of the common επαγγελια epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος Timios (precious, from τιμη timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα Megista is the elative superlative used along with a positive adjective (τιμια timia). [source]
Present active infinitive of διεγειρω diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
Present passive participle of πυροω puroō old verb (from pur), same idea as in 2 Peter 3:10.Shall melt (τηκεται tēketai). Futuristic present passive indicative of τηκω tēkō old verb, to make liquid, here only in N.T. Hort suggests τηχεται tēxetai (future middle), though Isaiah 34:4 has τακησονται takēsontai (second future passive). The repetitions here make “an effective refrain” (Mayor). [source]
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]
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]
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]
As in 2 Peter 1:4. The reference is to Isaiah 65:17.; Isaiah 66:22. See also Revelation 21:1. For καινος kainos (new) see note on Matthew 26:29. For the expectant attitude in προσδοκωμεν prosdokōmen (we look for) repeated from 2 Peter 3:12 and again in 2 Peter 3:14, see απεκδεχομετα apekdechometha (we eagerly look for) in Philemon 3:20. [source]
As in 2 Peter 1:10.That ye may be found (ευρετηναι heurethēnai). First aorist passive infinitive (cf. ευρετησεται heurethēsetai in 2 Peter 3:10). For this use of ευρισκω heuriskō about the end see 2 Corinthians 5:3; Philemon 3:9; 1 Peter 1:7.Without spot and blameless Predicate nominative after ευρετηναι heurethēnai See 2 Peter 2:13 for position words σπιλοι και μωμοι spiloi kai mōmoi and 1 Peter 1:19 for αμωμος amōmos (so Judges 1:24) και ασπιλος kai aspilos (so James 1:27). Αμωμητος Amōmētos (old verbal of μωμαομαι mōmaomai) only here in N.T. save some MSS. in Philemon 2:15. [source]
First aorist passive infinitive (cf. ευρετησεται heurethēsetai in 2 Peter 3:10). For this use of ευρισκω heuriskō about the end see 2 Corinthians 5:3; Philemon 3:9; 1 Peter 1:7. [source]
Present active participle of προγινωσκω proginōskō as in 1 Peter 1:20. Cf. πρωτον γινωσκω prōton ginōskō (2 Peter 1:20; 2 Peter 3:1). Hence they are without excuse for misunderstanding Peter or Paul on this subject. [source]
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]
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]
Perfect middle indicative of δωρεω dōreō for which see 2 Peter 1:3.His precious and exceeding great promises (τα τιμια και μεγιστα επαγγελματα ta timia kai megista epaggelmata). Επαγγελμα Epaggelma is an old word (from επαγγελλω epaggellō) in place of the common επαγγελια epaggelia in N.T. only here and 2 Peter 3:13. Τιμιος Timios (precious, from τιμη timē value), three times by Peter (1 Peter 1:7 of faith; 1 Peter 1:19 of the blood of Christ; 2 Peter 1:4 of Christ‘s promises). Μεγιστα Megista is the elative superlative used along with a positive adjective (τιμια timia).That ye may become Purpose clause with ινα hina and second aorist middle subjunctive of γινομαι ginomai these The promises.Partakers (κοινωνοι koinōnoi). Partners, sharers in, for which word see 1 Peter 5:1.Of the divine nature This phrase, like το τειον to theion in Acts 17:29, “belongs rather to Hellenism than to the Bible” (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as 1 Peter 1:23 The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan‘s Vocabulary).Having escaped (αποπυγοντες apophugontes). Second aorist active participle of αποπευγω apopheugō old compound verb, in N.T. only here and 2 Peter 2:18-20, with the ablative here (πτορας phthorās old word from πτειρω phtheirō moral decay as in 2 Peter 2:12) and the accusative there.By lust Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
For this phrase see Matthew 9:15; Romans 11:13.Tabernacle (σκηνωματι skēnōmati). Old word, in literal sense in Deuteronomy 33:18 for the usual σκηνη skēnē (Peter‘s word at the Transfiguration, Mark 9:5), earliest use (in N.T. only here, 2 Peter 1:14; Acts 7:46 of the tabernacle of the covenant) in this metaphorical sense of life as a pilgrimage (1 Peter 1:1; 1 Peter 2:11), though Paul has σκηνος skēnos so in 2 Corinthians 5:1, 2 Corinthians 5:4. Peter feels the nearness of death and the urgency upon him.To stir you up Present active infinitive of διεγειρω diegeirō late (Arist., Hippocr., Herodian, papyri), perfective Old word, from υπομιμνησκω hupomimnēskō (2 Peter 1:12), in N.T. only here, 2 Peter 3:1; 2 Timothy 1:5. “By way of reminding you.” [source]
Present active imperative of αυχανω auxanō in contrast with such a fate pictured in 2 Peter 3:17, “but keep on growing.” [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]
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]
That is suddenly, without notice. This very metaphor Jesus had used (Luke 12:39; Matthew 24:43) and Paul after him (1 Thessalonians 5:2) and John will quote it also (Revelation 3:3; Revelation 16:15).In the which (εν ηι en hēi). The day when the Lord comes.Shall pass away Future middle of παρερχομαι parerchomai old verb, to pass by.With a great noise (ροιζηδον roizēdon). Late and rare adverb (from ροιζεω ροιζος roizeōτα στοιχεια roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω luthēsetai). Future passive of στοιχεια luō to loosen, singular because καυσουμενα stoicheia is neuter plural.With fervent heat Present passive participle of καυσος kausoō late verb (from καυσομενα kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω kausomena (from κατακαησεται kaiō to burn).Shall be burned up (κατακαιω katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
Future middle of παρερχομαι parerchomai old verb, to pass by.With a great noise (ροιζηδον roizēdon). Late and rare adverb (from ροιζεω ροιζος roizeōτα στοιχεια roizos) - Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.The elements Old word (from λυτησεται stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω luthēsetai). Future passive of στοιχεια luō to loosen, singular because καυσουμενα stoicheia is neuter plural.With fervent heat Present passive participle of καυσος kausoō late verb (from καυσομενα kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω kausomena (from κατακαησεται kaiō to burn).Shall be burned up (κατακαιω katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
Old word (from λυτησεται stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Hebrews 5:12; Galatians 4:3; Galatians 5:1; Colossians 2:8).Shall be dissolved (λυω luthēsetai). Future passive of στοιχεια luō to loosen, singular because καυσουμενα stoicheia is neuter plural.With fervent heat Present passive participle of καυσος kausoō late verb (from καυσομενα kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω kausomena (from κατακαησεται kaiō to burn).Shall be burned up (κατακαιω katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
Present passive participle of καυσος kausoō late verb (from καυσομενα kausos usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for καιω kausomena (from κατακαησεται kaiō to burn).Shall be burned up (κατακαιω katakaēsetai). Repeated in 2 Peter 3:12. Second future passive of the compound verb ευρετησεται katakaiō to burn down (up), according to A L. But Aleph B K P read ευρισκω heurethēsetai (future passive of heuriskō to find) “shall be found.” There are various other readings here. The text seems corrupt. [source]
The exact phrase is not found elsewhere in the New Testament. See 2 Peter 3:17. Rev., rightly, guard. See on 1 Peter 1:4. [source]
The word is of infrequent occurrence in the New Testament, but is found in all the Synoptists and in 2 Peter 3:11. Only here in John's writings. Originally it means from what country or race; then, of what sort or quality. It is used of the quality of both persons and things. [source]
Qualitative interrogative as in 2 Peter 3:11; Matthew 8:27. Only here in John‘s writings. Originally of what country or race. [source]
Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες metatithentes). Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16. [source]
Present middle participle of προσδεχομαι prosdechomai the very form in Titus 2:13. The same idea in προσδοκωντες prosdokōntes in 2 Peter 3:14. [source]
Perfect passive participle of προγραπω prographō to write of beforehand, for which verb see Galatians 3:1; Romans 15:4.Unto this condemnation (εις τουτο το κριμα eis touto to krima). See 2 Peter 2:3 for κριμα krima and εκπαλαι ekpalai Παλαι Palai here apparently alludes to Judges 1:14, Judges 1:15 (Enoch).Ungodly men Keynote of the Epistle (Mayor), in Judges 1:15 again as in 2 Peter 2:5; 2 Peter 3:7.Turning (μετατιτεντες metatithentes). Present active participle of μετατιτημι metatithēmi to change, for which verb see Galatians 1:6. For the change of “grace” (χαριτα charita) into “lasciviousness” (εις ασελγειαν eis aselgeian) see 1 Peter 2:16; 1 Peter 4:3; 2 Peter 2:19; 2 Peter 3:16.Our only Master and Lord For the force of the one article for one person see note on 2 Peter 1:1. For δεσποτην despotēn of Christ see 2 Peter 2:1.Denying (αρνουμενοι arnoumenoi). So 2 Peter 2:1. See also Matthew 10:33; 1 Timothy 5:8; Titus 1:16; 1 John 2:22. [source]
Thief, as distinguished from hp λῃστής robbera plunderer on a larger scale, who secures his booty not by stealth, but by violence. Hence the word is appropriate here to mark the unexpected and stealthy coming of the Lord. Compare 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10. [source]
Compare Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10. [source]
The phrase occurs only here in the New Testament. The first day of the week, the festival of the Lord's resurrection. Not, as some, the day of judgment, which in the New Testament is expressed by ἡ ἡμέρα τοῦ Κυρίου theday of the Lord (2 Thessalonians 2:2); or ἡμέρα Κυρίου theday of the Lord, the article being omitted (2 Peter 3:10); or ἡμέρα Χριστοῦ theday of Christ (Philemon 2:16). The usual New Testament expression for the first day of the week is ἡ μία τῶν σαββάτων (Luke 24:1; see on Acts 20:7). [source]
Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
Second aorist (prophetic) active of πευγω pheugō See Revelation 16:20. The non-eternity of matter is a common teaching in the O.T. (Psalm 97:5; Psalm 102:27; Isaiah 51:6) as in the N.T. (Mark 13:31; 2 Peter 3:10).Was found (ευρετη heurethē). First aorist passive indicative of ευρισκω heuriskō All is now spiritual. Even scientists today are speaking of the non-eternity of the universe. [source]
Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15). [source]
So correctly Aleph A C, not βασιλεις basileis (P cursives). Perhaps a reminiscence of Exodus 19:6, a kingdom of priests. In Revelation 5:10 we have again “a kingdom and priests.” The idea here is that Christians are the true spiritual Israel in God‘s promise to Abraham as explained by Paul in Gal 3; Rom 9.To be priests (ιερεις hiereis). In apposition with βασιλειαν basileian but with και kai (and) in Revelation 5:10. Each member of this true kingdom is a priest unto God, with direct access to him at all times.Unto his God and Father Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Dative case and αυτου autou (Christ) applies to both τεωι theōi and πατρι patri Jesus spoke of the Father as his God (Matthew 27:46; John 20:17) and Paul uses like language (Ephesians 1:17), as does Peter (1 Peter 1:3).To him (αυτωι autōi). Another doxology to Christ. “The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book” (Moffatt). Like doxologies to Christ appear in Revelation 5:13; Revelation 7:10; 1 Peter 4:11; 2 Peter 3:18; 2 Timothy 4:18; Hebrews 13:21. These same words (η δοχα και το κρατος hē doxa kai to kratos) in 1 Peter 4:11, only η δοχα hē doxa in 2 Peter 3:18; 2 Timothy 4:18, but with several others in Revelation 5:13; Revelation 7:10. [source]
Deissmann has proven (Bible Studies, p. 217f.; Light, etc., p. 357ff.) from inscriptions and papyri that the word κυριακος kuriakos was in common use for the sense “imperial” as imperial finance and imperial treasury and from papyri and ostraca that ημερα Σεβαστη hēmera Sebastē (Augustus Day) was the first day of each month, Emperor‘s Day on which money payments were made (cf. 1 Corinthians 16:1.). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ‘s resurrection on that day (Didache 14, Ignatius Magn. 9). In the N.T. the word occurs only here and 1 Corinthians 11:20 It has no reference to ημερα κυριου hēmera kuriou (the day of judgment, 2 Peter 3:10).Behind me (οπισω μου opisō mou). “The unexpected, overpowering entrance of the divine voice” (Vincent). Cf. Ezekiel 3:12.Voice Of Christ, as is plain in Revelation 1:12.As of a trumpet (ως σαλπιγγος hōs salpiggos). So in Revelation 4:1 referring to this.Saying Present active participle genitive case agreeing with σαλπιγγος salpiggos rather than λεγουσαν legousan accusative agreeing with πωνην phōnēn So on purpose, as is clear from Revelation 4:1, where λαλουσης lalousēs also agrees with σαλπιγγος salpiggos f0). [source]
“Doing signs” (present active participle of ποιεω poieō). The Egyptian magicians wrought “signs” (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums.Which go forth (α εκπορευεται ha ekporeuetai). Singular verb with neuter plural (collective) subject.Unto the kings The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν sunagagein). Second aorist active infinitive of συναγω sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. “There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain” (Swete).To gather them together (συναγαγειν sunagagein). Second aorist active infinitive of συναγω sunagō to express purpose (that of the unclean spirits).Unto the war of the great day of God, the Almighty Some take this to be war between nations, like Mark 13:8, but it is more likely war against God (Psalm 2:2) and probably the battle pictured in Revelation 17:14; Revelation 19:19. Cf. 2 Peter 3:12, “the day of God,” his reckoning with the nations. See Joel 2:11; Joel 3:4. Paul uses “that day” for the day of the Lord Jesus (the Parousia) as in 1 Thessalonians 5:2; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14; Philemon 1:6; Philemon 2:16; 2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8. [source]
Resumptive and coordinating as in Revelation 1:19; Revelation 2:5.Thou hast received (ειληπας eilēphas). Perfect active indicative of λαμβανω lambanō “as a permanent deposit” (Vincent).Didst hear First aorist active indicative, the act of hearing at the time.And keep it (και τηρει kai tērei). Present active imperative of τηρεω tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
First aorist active indicative, the act of hearing at the time.And keep it (και τηρει kai tērei). Present active imperative of τηρεω tēreō “hold on to what thou hast.”And repent First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]
First aorist active imperative of μετανοεω metanoeō “Turn at once.”If therefore thou shalt not watch (εαν ουν μη γρηγορησηις ean oun mē grēgorēsēis). Condition of third class with εαν μη ean mē and the first aorist (ingressive) active subjunctive of γρηγορεω grēgoreō “if then thou do not wake up.”I will come Certainly future active here, though probably aorist subjunctive in Revelation 2:25.As a thief (ως κλεπτης hōs kleptēs). As Jesus had already said (Matthew 24:43; Luke 12:39), as Paul had said (1 Thessalonians 5:2), as Peter had said (2 Peter 3:10), as Jesus will say again (Revelation 16:15).Thou shalt not know Strong double negative ου μη ou mē with second aorist active subjunctive of γινωσκω ginōskō though some MSS. have the future middle indicative γνωσηι gnōsēi hour A rare classical idiom (accusative) surviving in the Koiné rather than the genitive of time, somewhat like John 4:52; Acts 20:16 (Robertson, Grammar, p. 470f.). Indirect question with ποιαν poian f0). [source]