KJV: Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.
YLT: through which to us the most great and precious promises have been given, that through these ye may become partakers of a divine nature, having escaped from the corruption in the world in desires.
Darby: through which he has given to us the greatest and precious promises, that through these ye may become partakers of the divine nature, having escaped the corruption that is in the world through lust.
ASV: whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature, having escaped from the corruption that is in that world by lust.
δι’ | through |
Parse: Preposition Root: διά Sense: through. |
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τίμια | precious |
Parse: Adjective, Accusative Neuter Plural Root: τίμιος Sense: as of great price, precious. |
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μέγιστα | magnificent |
Parse: Adjective, Accusative Neuter Plural, Superlative Root: μέγας Sense: great. |
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ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ἐπαγγέλματα | promises |
Parse: Noun, Accusative Neuter Plural Root: ἐπάγγελμα Sense: a promise. |
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δεδώρηται | He has given |
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: δωρέομαι Sense: to present, bestow. |
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ἵνα | so that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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τούτων | these |
Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
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γένησθε | you might become |
Parse: Verb, Aorist Subjunctive Middle, 2nd Person Plural Root: γίνομαι Sense: to become, i. |
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θείας | of [the] divine |
Parse: Adjective, Genitive Feminine Singular Root: θεῖος Sense: a general name of deities or divinities as used by the Greeks. |
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κοινωνοὶ | partakers |
Parse: Noun, Nominative Masculine Plural Root: κοινωνός Sense: a partner, associate, comrade, companion. |
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φύσεως | nature |
Parse: Noun, Genitive Feminine Singular Root: φύσις Sense: nature. |
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ἀποφυγόντες | having escaped |
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: ἀποφεύγω Sense: to flee from, escape. |
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κόσμῳ | world |
Parse: Noun, Dative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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ἐπιθυμίᾳ | desire |
Parse: Noun, Dative Feminine Singular Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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φθορᾶς | decay |
Parse: Noun, Genitive Feminine Singular Root: φθορά Sense: corruption, destruction, perishing. |
Greek Commentary for 2 Peter 1:4
Probably the “glory and virtue” just mentioned, though it is possible to take it with παντα τα προς panta ta pros etc., or with ημιν hēmin (unto us, meaning “through whom”). [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]
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]
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]
Partners, sharers in, for which word see 1 Peter 5:1. [source]
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]
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. [source]
Caused by, consisting in, lust. “Man becomes either regenerate or degenerate” (Strachan). [source]
Lit., through which; viz., his glory and virtue. Note the three occurrences of διά , through, in 2 Peter 1:3, 2 Peter 1:4. [source]
Middle voice; not passive, as A. V. Hence Rev., correctly, he hath granted. See on 2 Peter 1:3. [source]
Rev., his exceeding great, etc., by way of rendering the definite article, τὰ . [source]
The word occurs fourteen times in the New Testament. In eight instances it is used of material things, as stones, fruit, wood. In Peter it occurs three times: 1 Peter 1:7, of tried faith; 1 Peter 1:19, of the blood of Christ; and here, of God's promises. [source]
Only in this epistle. In classical Greek the distinction is made between ἐπαγγέλματα , promises voluntarily or spontaneously made, and ὑποσχέσεις , promises made in response to a petition. [source]
Rev., more correctly, may become, conveying the idea of a growth. See note on κοινωνὸς , partaker, 1 Peter 5:1; and compare Hebrews 12:10. [source]
Only in this epistle. To escape by flight. [source]
Rev. renders by lust, as the instrument of the corruption. Others, in lust, as the sphere of the corruption, or as that in which it is grounded. [source]
Reverse Greek Commentary Search for 2 Peter 1:4
The positive adjective is sometimes as high in rank as the superlative. See μεγας megas in Matthew 5:19 in contrast with ελαχιστος elachistos The superlative μεγιστος megistos occurs in the N.T. only in 2 Peter 1:4. Possibly this scribe wishes to know which commandment stood first (Mark 12:28) with Jesus. “The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue” (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem. [source]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER- A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER- -DIVIDER- In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER- -DIVIDER- Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER- -DIVIDER- Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER- -DIVIDER- To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER- -DIVIDER- 2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER- -DIVIDER- A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER- -DIVIDER- The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER- -DIVIDER- Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Communion with the Holy Spirit, whose first fruit is love. Galatians 5:22. Participation in His gifts and influences. Compare 2 Peter 1:4, and 2 Corinthians 13:13. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]
Old word from πυω phuō order of nature (Romans 1:26), here of all animals and man, in 2 Peter 1:4 of God and redeemed men. [source]
This use of the word, expressing a present realization of something not yet attained, occurs in no other writer in the New Testament. See on 2 Peter 1:4. [source]
Usual negative μη mē with the participle (present direct middle of συνσχηματιζω sunschēmatizō a rare (Aristotle, Plutarch) compound See Philemon 2:6. for contrast between μορπη schēma (pattern) and ταις προτερον επιτυμιαις morphē (form).According to your former lusts (συνσχηματιζομενοι tais proteron epithumiais). Associative instrumental case after επιτυμια sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14.In the time of your ignorance “In your ignorance,” but in attributive position before “lusts.” αγνοεω Agnoia (from agnoeō to be ignorant) is old word, in N.T. only here, Acts 3:17; Acts 17:30; Ephesians 4:18. [source]
Associative instrumental case after επιτυμια sunschēmatizomenoi and the bad sense of εν τηι αγνοιαι υμων epithumia as in 1 Peter 4:2; 2 Peter 1:4; James 1:14. [source]
This is what Jesus had said they must be (Acts 1:8) and what Peter claimed to be (Acts 3:15; Acts 10:39). So Paul was to be a μαρτυς martus (Acts 22:15).Who am also a partaker (ο και κοινωνος ho kai koinōnos). “The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω mellō as here is used with the infinitive. [source]
“The partner also,” “the partaker also.” See Luke 5:10; 2 Corinthians 1:7; 2 Peter 1:4. See same idea in Romans 8:17. In Galatians 3:23; Romans 8:18 we have almost this about the glory about to be revealed to us where μελλω mellō as here is used with the infinitive. [source]
Lit., through which; viz., his glory and virtue. Note the three occurrences of διά , through, in 2 Peter 1:3, 2 Peter 1:4. [source]
Genitive absolute with the causal particle ως hōs and the perfect middle participle of δωρεω dōreō old verb, to bestow Τειος Theios (from τεος theos) is an old adjective in N.T. here and 2 Peter 1:4 only, except Acts 17:29, where Paul uses το τειον to theion for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of τειος theios with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (Bible Studies, pp. 360-368) has shown the singular linguistic likeness between 2 Peter 1:3-11 and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated a.d. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of της τειας δυναμεως tēs theias dunameōs Peter may have read this inscription (cf. Paul in Athens) or he may have used “the familiar forms and formulae of religious emotion” (Deissmann), “the official liturgical language of Asia Minor.” Peter is fond of δυναμις dunamis in this Epistle, and the δυναμις dunamis of Christ “is the sword which St. Peter holds over the head of the False Teachers” (Bigg). [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]
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]
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]
Living creatures, old word, from ζωος zōos (alive), Judges 1:10; Revelation 4:6-9.Without reason (αλογα aloga). Old adjective, in N.T. only here, Judges 1:10; Acts 25:27. Brute beasts like τηρια thēria (wild animals).Born Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
“And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]