The Meaning of 2 Peter 2:4 Explained

2 Peter 2:4

KJV: For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

YLT: For if God messengers who sinned did not spare, but with chains of thick gloom, having cast them down to Tartarus, did deliver them to judgment, having been reserved,

Darby: For if God spared not the angels who had sinned, but having cast them down to the deepest pit of gloom has delivered them to chains of darkness to be kept for judgment;

ASV: For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment;

KJV Reverse Interlinear

For  if  God  spared  not  the angels  that sinned,  but  cast [them] down to hell,  and delivered  [them] into chains  of darkness,  to be reserved  unto  judgment; 

What does 2 Peter 2:4 Mean?

Verse Meaning

We could translate the "ifs" in 2 Peter 2:4; 2 Peter 2:6-7 "since." Each one is a first class condition in Greek. A first class condition assumes for the sake of the argument that what the writer wrote is true. In this case each statement describes a situation that is indeed true to reality.
Angels are in many respects superior to humans, yet God judged even them for sinning by consigning them to tartarosas (hell). This is the only reference to "Tartarus" in the Bible. This term evidently originated in Greek mythology. [1] This is probably the same angelic rebellion to which Jude referred ( Judges 6). Tartarus is evidently a holding place of darkness and bondage. [2] Another view is that the reference to Tartarus is metaphorical and indicates a limitation on the sphere of influence that God imposed on these angels who fell rather than a literal place where they currently reside. [3] God will send these angels from Tartarus to the lake of fire, their terminal place of punishment, after He judges them finally (cf. Matthew 25:41). These angels appear to be those that rebelled with Satan. However since they are in bondage now they are evidently not the demons that assist Satan in his work on earth now. "Fetters" (Gr. seirais) has slightly better textual support than "pits" (Gr. Seirois; cf. Judges 6). We should probably not equate these angels with the "sons of God" that Moses wrote about in Genesis 6:1-4. [4]

Context Summary

2Pe 2:1-11 - Doom And Deliverance
Already the early Church was threatened with destructive heresies introduced by men who desired only their self-aggrandizement. All the Apostles give warning against such, and point to character as the one supreme test of doctrine. The real drift of the heresies is to deny the Master, who bought us as slaves in the market of the world. Of all the bidders, there is none who has bidden so high as he.
Many instances are quoted from the past to prove the fearful judgments which must overtake such false teachers. The angels who placed their self-will in antagonism to their Maker were cast down to Tartarus-a Greek word used only here in the New Testament. The people who lived previous to the Flood, and they who afterward at Sodom disregarded the laws of purity and self-restraint, dictated alike by nature and conscience, were overwhelmed in destruction. But even amid such judgments, God discriminates His Noahs and His Lots, preserves and delivers them, and numbers them among His jewels, Malachi 3:17. God has His eye on you and will succor you. [source]

Chapter Summary: 2Pe 2

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

Greek Commentary for 2 Peter 2:4

For if God spared not [ει γαρ ο τεος ουκ επεισατο]
First instance (γαρ — gar) of certain doom, that of the fallen angels. Condition of the first class precisely like that in Romans 11:21 save that here the normal apodosis (υμων ου πεισεται — humōn ou pheisetai) is not expressed as there, but is simply implied in 2 Peter 2:9 by οιδεν κυριος ρυεσται — oiden kurios ruesthai (the Lord knows how to deliver) after the parenthesis in 2 Peter 2:8. [source]
Angels when they sinned [αγγελων αμαρτησαντων]
Genitive case after επεισατο — epheisato (first aorist middle indicative of πειδομαι — pheidomai) and anarthrous (so more emphatic, even angels), first aorist active participle of αμαρτανω — hamartanō “having sinned.”Cast them down to hell (ταρταρωσας — tartarōsas). First aorist active participle of ταρταροω — tartaroō late word (from ταρταρος — tartaros old word in Homer, Pindar, lxx Job 40:15; 41:23, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. Ταρταρος — Tartaros occurs in Enoch 20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews.Committed First aorist active indicative of παραδιδωμι — paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου — seirois zophou). οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais (σειροις — seira chain or rope) and σειρος — seirois (Σειροις — seiros old word for pit, underground granary). εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
Cast them down to hell [ταρταρωσας]
First aorist active participle of ταρταροω — tartaroō late word (from ταρταρος — tartaros old word in Homer, Pindar, lxx Job 40:15; 41:23, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. Ταρταρος — Tartaros occurs in Enoch 20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. [source]
Committed [παρεδωκεν]
First aorist active indicative of παραδιδωμι — paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου — seirois zophou). οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais (σειροις — seira chain or rope) and σειρος — seirois (Σειροις — seiros old word for pit, underground granary). εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
To pits of darkness [σειροις ζοπου]
οπος — Zophos (kin to γνοποσ νεπος — gnophosσειραις — nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα — seirais εις κρισιν τηρουμενους — Seirois is right (Aleph A B C), dative case of destination. [source]
To be reserved unto judgment [τηρεω]
Present (linear action) passive participle of κολαζομενους τηρειν — tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις — kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
The angels []
No article. Angels. So Rev. Compare Judges 1:6. [source]
To be reserved [τηρουμένους]
Lit., being reserved. See on 1 Peter 1:4, “reserved in heaven.” [source]
Cast them down to hell [ταρταρώσας]
Only here in New Testament. From Τάρταρος , TartarusIt is strange to find Peter using this Pagan term, which represents the Greek hell, though treated here not as equivalent to Gehennabut as the place of detention until the judgment.Chains of darkness ( σειραῖς ζόφου ) Σειρά is a cord or band, sometimes of metal. Compare Septuagint, Proverbs 5:22; Wisd. of Song of Solomon 17:2,18. The best texts, however, substitute σιροῖς or σειροῖς , pits or caverns. Σιρός originally is a place for storing corn. Rev., pits of darkness.Of darkness ( ζόφου )Peculiar to Peter and Jude. Originally of the gloom of the nether world, So Homer:“These halls are fullOf shadows hastening down to Erebus Amid the gloom ( ὑπὸ ζόφον )Odyssey, xx., 355.When Ulysses meets his mother in the shades, she says to him:“How didst thou come, my child, a living man,Into this place of darkness? ( ὑπὸ ζόφον ).”Odyssey, xi., 155.Compare Judges 1:13. So Milton:“Here their prison ordainedIn utter darkness, and their portion set As far removed from God and light of heaven-DIVIDER-
As from the centre thrice to the utmost pole.”Paradise Lost, i., 71-74.And Dante:“That air forever black.”Inferno, iii., 829.“Upon the verge I found meOf the abysmal valley dolorous That gathers thunder of infinite ululations. -DIVIDER-
-DIVIDER-
Obscure, profound it was, and nebulous,-DIVIDER-
So that by fixing on its depths my sight-DIVIDER-
Nothing whatever I discerned therein.”Inferno, iv., 7,12.“I came unto a place mute of all light.”Inferno, v., 28. [source]

Reverse Greek Commentary Search for 2 Peter 2:4

John 1:5 In the darkness [ἐν τῇ σκοτίᾳ]
Σκοτία , darkness, is a word peculiar to later Greek, and used in the New Testament almost exclusively by John. It occurs once in Matthew 10:27, and once in Luke 12:3. The more common New Testament word is σκότος , from the same root, which appears in σκιά , shadow, and σκηνή , tent. Another word for darkness, ζόφος , occurs only in Peter and Jude (2 Peter 2:4, 2 Peter 2:17; Judges 1:6, Judges 1:13). See on 2 Peter 2:4. The two words are combined in the phrase blackness of darkness (2 Peter 2:17; Judges 1:13). In classical Greek σκότος , as distinguished from ζόφος , is the stronger term, denoting the condition of darkness as opposed to light in nature. Hence of death, of the condition before birth; of night. Ζόφος , which is mainly a poetical term, signifies gloom, half-darkness, nebulousness. Here the stronger word is used. The darkness of sin is deep. The moral condition which opposes itself to divine light is utterly dark. The very light that is in it is darkness. Its condition is the opposite of that happy state of humanity indicated in John 1:4, when the life was the light of men; it is a condition in which mankind has become the prey of falsehood, folly and sin. Compare 1 John 1:9-10. Romans 1:21, Romans 1:22. [source]
2 Corinthians 7:1 These promises [ταυτας τας επαγγελιας]
So many and so precious (2 Peter 2:4 επαγγελματα — epaggelmata Hebrews 11:39.). [source]
1 Timothy 5:21 The elect angels [των εκλεκτων αγγελων]
For this triad of God, Christ, angels, see Luke 9:26. “Elect” in the sense of the “holy” angels who kept their own principality (Judges 1:6) and who did not sin (2 Peter 2:4). Paul shows his interest in angels in 1 Corinthians 4:9; 1 Corinthians 11:10. [source]
Hebrews 12:19 Unto blackness [γνοπωι]
Dative case of γνοπος — gnophos (late form for earlier δνοπος — dnophos and kin to νεπος — nephos cloud), here only in N.T. Quoted here from Exodus 10:22. Darkness Old word, in Homer for the gloom of the world below. In the Symmachus Version of Exodus 10:22, also in Judges 1:6; 2 Peter 2:4, 2 Peter 2:15. Tempest Old word from τυω — thuō (to boil, to rage), a hurricane, here only in N.T. From Exodus 10:22. The sound of a trumpet From Exodus 19:16. Εχος — Echos is an old word (our εχο — echo) as in Luke 21:25; Acts 2:2. The voice of words From Exodus 19:19; Deuteronomy 4:12. Which voice Relative referring to πωνη — phōnē (voice) just before, genitive case with ακουσαντες — akousantes (heard, aorist active participle). Intreated First aorist middle (indirect) indicative of παραιτεομαι — paraiteomai old verb, to ask from alongside (Mark 15:6), then to beg away from oneself, to depreciate as here, to decline (Acts 25:11), to excuse (Luke 14:18), to avoid (1 Timothy 4:7). That no word should be spoken unto them First aorist passive infinitive of προστιτημι — prostithēmi old word to add, here with accusative of general reference (λογον — logon), “that no word be added unto them.” Some MSS. have here a redundant negative μη — mē with the infinitive because of the negative idea in παρηιτησαντο — parēitēsanto as in Galatians 5:7. [source]
1 Peter 3:19 In prison [ἐν φυλακῇ]
Authorities differ, some explaining by 2 Peter 2:4; Judges 1:6; Revelation 20:7, as the final abode of the lost. Excepting in the last passage, the word occurs nowhere else in the New Testament in a metaphorical sense. It is often translated watch (Matthew 14:25; Luke 2:8); hold and cage (Revelation 18:2). Others explain as Hades, the kingdom of the dead generally. [source]
1 Peter 3:19 He went and preached [πορευτεις εκηρυχεν]
First aorist passive (deponent) participle of πορευομαι — poreuomai and first aorist active indicative of κηρυσσω — kērussō the verb commonly used of the preaching of Jesus. Naturally the words mean personal action by Christ “in spirit” as illustration of his “quickening” (1 Peter 3:18) whether done before his death or afterwards. It is interesting to observe that, just as the relative εν ωι — en hōi here tells something suggested by the word πνευματι — pneumati (in spirit) just before, so in 1 Peter 3:21 the relative ο — ho (which) tells another illustration of the words δι υδατος — di' hudatos (by water) just before. Peter jumps from the flood in Noah‘s time to baptism in Peter‘s time, just as he jumped backwards from Christ‘s time to Noah‘s time. He easily goes off at a word. What does he mean here by the story that illustrates Christ‘s quickening in spirit?Unto the spirits in prison (τοις εν πυλακηι πνευμασιν — tois en phulakēi pneumasin). The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν πυλακηι — en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα — pneumata for disembodied spirits. [source]
1 Peter 3:19 Unto the spirits in prison [τοις εν πυλακηι πνευμασιν]
The language is plain enough except that it does not make it clear whether Jesus did the preaching to spirits in prison at the time or to people whose spirits are now in prison, the point of doubt already discussed. The metaphorical use of εν πυλακηι — en phulakēi can be illustrated by 2 Peter 2:4; Judges 1:6; Revelation 20:7 (the final abode of the lost). See Hebrews 12:23 for the use of πνευματα — pneumata for disembodied spirits. [source]
2 Peter 2:9 The Lord knoweth how [οιδεν κυριος]
The actual apodosis of the long protasis begun in 2 Peter 2:4. God can deliver his servants as shown by Noah and Lot and he will deliver you. The idiomatic use of οιδα — oida and the infinitive (ρυεσται — ruesthai present middle and see 2 Peter 2:7) for knowing how as in Matthew 7:11; James 4:17. [source]
2 Peter 2:17 Mists [ομιχλαι]
Old word for fog, here alone in N.T.Driven by a storm (υπο λαιλαπος ελαυνομεναι — hupo lailapos elaunomenai). Λαιλαπς — Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω — elaunō for driving power of wind and waves.For whom Dative case of personal interest.The blackness (ο ζοπος — ho zophos). See 2 Peter 2:4 for this word.Hath been reserved Perfect passive participle of τηρεω — tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
2 Peter 2:17 For whom [οις]
Dative case of personal interest.The blackness (ο ζοπος — ho zophos). See 2 Peter 2:4 for this word.Hath been reserved Perfect passive participle of τηρεω — tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
2 Peter 2:17 The blackness [ο ζοπος]
See 2 Peter 2:4 for this word. [source]
2 Peter 2:17 Hath been reserved [τετηρηται]
Perfect passive participle of τηρεω — tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
2 Peter 3:7 By the same word [τωι αυτωι λογωι]
Instrumental case again referring to λογωι — logōi in 2 Peter 3:6.Have been stored up (τετησαυρισμενοι εισιν — tethēsaurismenoi eisin). Perfect passive indicative of τησαυριζω — thēsaurizō for which verb see Matthew 6:19; Luke 12:21.For fire Dative case of πυρ — pur not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30.; Psalm 50:3.Being reserved (τηρουμενοι — tēroumenoi). Present passive participle of τηρεω — tēreō for which see 2 Peter 2:4.Against Unto. As in 2 Peter 2:4, 2 Peter 2:9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God. [source]
2 Peter 3:7 For fire [πυρι]
Dative case of πυρ — pur not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30.; Psalm 50:3.Being reserved (τηρουμενοι — tēroumenoi). Present passive participle of τηρεω — tēreō for which see 2 Peter 2:4.Against Unto. As in 2 Peter 2:4, 2 Peter 2:9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God. [source]
2 Peter 3:7 Being reserved [τηρουμενοι]
Present passive participle of τηρεω — tēreō for which see 2 Peter 2:4. [source]
2 Peter 3:7 Against [εις]
Unto. As in 2 Peter 2:4, 2 Peter 2:9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God. [source]
Jude 1:6 Under darkness [ὕπο ζόφον]
Under carries the sense of the darkness brooding over the fallen spirits. On darkness, see on 2 Peter 2:4. Compare Hesiod:“There the Titanian gods, to murky gloomCondemned by will of cloud-collecting Jove, Lie hid in region foul.”Theogony, v., 729. [source]
Jude 1:13 Blackness [ζόφος]
See on 2 Peter 2:4. [source]
Jude 1:6 And angels [αγγελους δε]
The second example in Jude, the fallen angels, accusative case after τετηρηκεν — tetērēken (perfect active indicative of τηρεω — tēreō for which verb see 2 Peter 2:4, 2 Peter 2:7) at the end of the verse (two emphatic positions, beginning and end of the clause). [source]
Jude 1:6 Kept not [μη τηρησαντας]
First aorist active participle with negative μη — mē with play on “kept not” and “he hath kept.”Principality (αρχην — archēn). Literally, “beginning,” “rule,” (first place of power as in 1 Corinthians 15:24; Romans 8:38). In Acts 10:11 it is used for “corners” (beginnings) of the sheet. In Ephesians 6:12 the word is used for evil angels. See Deuteronomy 32:8. Both Enoch and Philo (and Milton) discuss the fallen angels.But left Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6 But left [αλλα απολιποντας]
Second aorist active participle of απολειπω — apoleipō old verb, to leave behind (2 Timothy 4:13, 2 Timothy 4:20).Their own proper habitation (το ιδιον οικητηριον — to idion oikētērion). Old word for dwelling-place (from οικητηρ — oikētēr dweller at home, from οικος — oikos), in N.T. only here and 2 Corinthians 5:2 (the body as the abode of the spirit).In everlasting bonds Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6 In everlasting bonds [δεσμοις αιδιοις]
Either locative (in) or instrumental (by, with). Αιδιος — Aidios (from αει — aei always), old adjective, in N.T. only here and Romans 1:20 (of God‘s power and deity). It is synonymous with αιωνιος — aiōnios (Matthew 25:46). Mayor terms αιδιος — aidios an Aristotelian word, while αιωνιος — aiōnios is Platonic.Under darkness (υπο ζοπον — hupo zophon). See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness).Great Not in 2 Peter 2:9, which see note for discussion. [source]
Jude 1:6 Under darkness [υπο ζοπον]
See 2 Peter 2:4 for ζοπος — zophos In Wisdom 17:2 we find δεσμιοι σκοτους — desmioi skotous (prisoners of darkness). [source]

What do the individual words in 2 Peter 2:4 mean?

If for - God [the] angels having sinned not spared but in chains of gloomy darkness having cast [them] down to Tartarus delivered [them] for judgment being kept
Εἰ γὰρ Θεὸς ἀγγέλων ἁμαρτησάντων οὐκ ἐφείσατο ἀλλὰ σειραῖς ζόφου ταρταρώσας παρέδωκεν εἰς κρίσιν τηρουμένους

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἀγγέλων  [the]  angels 
Parse: Noun, Genitive Masculine Plural
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
ἁμαρτησάντων  having  sinned 
Parse: Verb, Aorist Participle Active, Genitive Masculine Plural
Root: ἁμαρτάνω  
Sense: to be without a share in.
ἐφείσατο  spared 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: φείδομαι  
Sense: to spare.
σειραῖς  in  chains 
Parse: Noun, Dative Feminine Plural
Root: σειρά 
Sense: a line, a rope.
ζόφου  of  gloomy  darkness 
Parse: Noun, Genitive Masculine Singular
Root: ζόφος  
Sense: darkness, blackness.
ταρταρώσας  having  cast  [them]  down  to  Tartarus 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: ταρταρόω  
Sense: the name of the subterranean region, doleful and dark, regarded by the ancient Greeks as the abode of the wicked dead, where they suffer punishment for their evil deeds; it answers to Gehenna of the Jews.
παρέδωκεν  delivered  [them] 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: παραδίδωμι  
Sense: to give into the hands (of another).
κρίσιν  judgment 
Parse: Noun, Accusative Feminine Singular
Root: κρίσις  
Sense: a separating, sundering, separation.
τηρουμένους  being  kept 
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural
Root: τηρέω  
Sense: to attend to carefully, take care of.