The Meaning of 2 Peter 1:1 Explained

2 Peter 1:1

KJV: Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ:

YLT: Simeon Peter, a servant and an apostle of Jesus Christ, to those who did obtain a like precious faith with us in the righteousness of our God and Saviour Jesus Christ:

Darby: Simon Peter, bondman and apostle of Jesus Christ, to them that have received like precious faith with us through the righteousness of our God and Saviour Jesus Christ:

ASV: Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained a like precious faith with us in the righteousness of our God and the'saviour Jesus Christ:

KJV Reverse Interlinear

Simon  Peter,  a servant  and  an apostle  of Jesus  Christ,  to them that have obtained  like precious  faith  with us  through  the righteousness  of God  and  our  Saviour  Jesus  Christ: 

What does 2 Peter 1:1 Mean?

Verse Meaning

The writer could hardly have stated his identity more clearly than he did in this verse. "Simon" was Peter"s Hebrew name, and "Peter" is the Greek translation of the nickname Cephas ("Rocky," cf. Matthew 16:18). There is only one Peter mentioned in the New Testament.
"Double names like "Simon Peter" were common in the ancient Near East. Many people used both the name they were given in their native language and a Greek name, since Greek was so widely spoken." [1]
This is the only New Testament epistle in which the writer identified himself with a double name. Peter may have done this to suggest the two aspects of his life, before and after discipleship to Jesus Christ. [2] Peter called for discipleship in this letter and referred to the changes that it produces in Christians (e.g, 2 Peter 1:4-11).
Peter regarded himself first as a bond-slave (Gr. doulos) of Jesus Christ and secondarily as His apostle (cf. Romans 1:1; Titus 1:1). "Bond-servant of Jesus Christ" is the New Testament equivalent of "servant of the Lord" in the Old Testament. Peter mentioned his apostolic authority in his salutation because in this epistle he dealt with false teachers. His readers needed to remember that what they were reading came from an apostle and was authoritative.
Peter referred to his audience in very general terms that could apply to all Christians. This reference does not help us identify exactly who the original recipients were. The faith of all believers is a gift from God. Other non-biblical Greek writers used the unique Greek word translated "same kind" (isotimos) to describe immigrants who received citizenship privileges equal to those of native inhabitants. The word "our" may be an editorial plural, but it is more likely a reference to the other apostles (cf. 2 Peter 3:2; 1 John 1:1-4; et al.). Some of the early Gnostic false teachers claimed a higher level of spiritual experience that they said only Christians who followed their teaching could attain. However, Peter here asserted that every Christian has the same essential faith, including all of its spiritual benefits, as the apostles did.
"Throughout this chapter St. Peter is thinking of the contrast between the doctrine of the apostles and that of the False Teachers. "Your faith," he seems to say, "is as honourable as ours, though you received yours from us and we received ours from Christ."" [3]
The Christian"s faith, in both its subjective and objective aspects, comes to us through Jesus Christ"s uprightness. The Greek grammatical construction of the last phrase of this verse indicates that Peter believed Jesus Christ was both God and Savior (cf. Matthew 16:16; John 1:1; John 20:28; Titus 2:13). The single definite article governs both nouns, linking them together. This is one of many verses in the New Testament that explicitly calls Jesus God. Jesus" role as Savior was one that Peter emphasized in this letter because of his readers" need for deliverance (cf. 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2; 2 Peter 3:18). Salvation is also a major theme of1Peter.

Context Summary

2 Peter 1:1-11 - The Rule Of Christian Growth
The keynote of this paragraph is these things, 2 Peter 1:8-10. Precious faith, 2 Peter 1:1, answers to precious promises, 2 Peter 1:4. Notice that God has given us every provision for a godly life, through the knowledge of Jesus, but that we must avail ourselves of it. The promises are great and precious, but we must appropriate and absorb them, if we are through them to partake of the divine nature. Our redemption has been secured by our Savior, but we must constantly advance and add to the golden links already securely stapled in faith.
In 2 Peter 1:5-7, a choir with linked hands passes before us, each member of which leads another; or we may use another similitude, and say that each grace, here mentioned, is contained in the next, as a series of Chinese boxes. To be deficient in these things is to be barren and unfruitful, 2 Peter 1:8, and to be shortsighted, 2 Peter 1:9. We may well desire the abundant entrance, 2 Peter 1:11, not like waterlogged vessels, but with every sail unfurled-hot landing on the celestial shore unexpected and unwanted, but welcomed by those we have helped. [source]

Chapter Summary: 2 Peter 1

1  Peter confirms the hope of the increase of God's grace,
5  exhorts them, by faith, and good works, to make their calling sure;
12  whereof he is careful to remind them, knowing that his death is at hand;
16  and assures them of the authenticity of the Gospel, by the eyewitness of the apostles and the prophets

Greek Commentary for 2 Peter 1:1

Simon Peter [Σιμων Πετρος]
Aleph A K L P have Σψμεων — Symeōn as in Acts 15:14, while B has Σιμων — Simōn The two forms occur indifferently in 1 Macc. 2:3, 65 for the same man. [source]
Servant and apostle [δουλος και αποστολος]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν — tois lachousin). Dative plural articular participle second aorist active of λαγχανω — lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν — pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
To them that have obtained [τοις λαχουσιν]
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. [source]
Like precious [ισοτιμον]
Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
With us [ημιν]
Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us). [source]
In the righteousness [εν δικαιοσυνηι]
Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
Of our God and Saviour Jesus Christ [του τεου ημων και σωτηρος Ιησου Χριστου]
So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
Simon Peter []
Note the addition of Simon, and see on 1 Peter 1:1. The best-attested orthography is Symeon, which is the form of his name in Acts 15:14, where the account probably came from him. This also is the Hebraic form of the name found in the Septuagint, Revelation href="/desk/?q=re+7:7&sr=1">Revelation 7:7; Luke 2:25, Luke 2:34; Luke 3:30; Acts 13:1. The combined name, Simon Peter, is found Luke 5:8; John 13:6; John 20:2; John 21:15, and elsewhere, though in these instances it is given as Simon; Symeon occurring only in Acts 15:14. While his name is given with greater familiarity than in the first epistle, his official title, servant and apostle, is fuller. This combination, servant and apostle, occurs in no other apostolic salutation. The nearest approach to it is Titus 1:1. [source]
Of Jesus Christ []
The word Christ never occurs in the second epistle without Jesus; and only in this instance without some predicate, such as Lord, Saviour. [source]
To them that have obtained [τοῖς λαχοῦσιν]
Lit., obtained by lot. So Luke 1:9; John 19:24. In the sense which it has here it is used by Peter (Acts 1:17) of Judas, who had obtained part of this ministry. In this sense it occurs only in that passage and here. [source]
Like precious [ἰσότιμον]
Only here in New Testament. The word should be written like precious. Compare precious in 1 Peter 1:7, 1 Peter 1:19; 1 Peter 2:4, 1 Peter 2:6, 1 Peter 2:7. Not the same in measure to all, but having an equal value and honor to those who receive it, as admitting them to the same Christian privileges. [source]
With us []
Most probably the Jewish Christians, of whom Peter was one. Professor Salmond remarks, “There is much to show how alien it was to primitive Christian thought to regard Gentile Christians as occupying in grace the self-same platform with Christians gathered out of the ancient church of God.” See Acts 11:17; Acts 15:9-11. [source]
Saviour []
Frequently applied to Christ in this epistle, but never in the first. [source]

Reverse Greek Commentary Search for 2 Peter 1:1

Luke 9:43 Mighty power [μεγαλειότητι]
Used only by Luke and at 2 Peter 1:16, on which see note. [source]
Luke 9:31 Decease [ἔξοδον]
The Rev. retains the word of the A. V., though it has, to modern ears, a somewhat formal sound. No word, however, could more accurately represent the original, which is compounded of ἐξ , out of, and ὁδός , a journeying; and thus corresponds to the Latin decessus, a going away, whence the word decease. The Greek word is familiar to us as exodus, applied principally to the migration of the Hebrews from Egypt, and thus used at Hebrews 11:22, departing. In the mouth of Christ it covers the ideas both of death and ascension. Peter uses it of his own death (2 Peter 1:15, where see note). [source]
Luke 1:2 Eye-witnesses and ministers []
Personal knowledge and practical experience were necessary elements of an apostle. Eye-witnesses ( εὐτόπται )Only here in New Testament. Peter uses another word, ἐπόπται (2 Peter 1:16). Frequent in medical writers, of a personal examination of disease or of the parts of the body. Compare the modern medical term autopsy. Ministers ( ὑπηρέται )See on Matthew 5:25. In medical language denoting the attendants or assistants of the principal physician. [source]
Luke 6:20 Kingdom of God [ἡ βασιλεία τοῦ θεοῦ]
Matthew has kingdom of heaven, or of the heavens ( τῶν οὐρανῶν )a phrase used by him only, and most frequently employed by Christ himself to describe the kingdom; though Matthew also uses, less frequently, kingdom of God. The two are substantially equivalent terms, though the pre-eminent title was kingdom of God, since it was expected to be fully realized in the Messianic era, when God should take upon himself the kingdom by a visible representative. Compare Isaiah 40:9, “Behold your God. ” The phrase kingdom of Heaven was common in the Rabbinical writings, and had a double signification: the historical kingdom and the spiritual and moral kingdom. They very often understood by it divine worship; adoration of God; the sum of religious duties; but also the Messianic kingdom. The kingdom of God is, essentially, the absolute dominion of God in the universe, both in a physical and a spiritual sense. It is “an organic commonwealth which has the principle of its existence in the will of God” (Tholuck). It was foreshadowed in the Jewish theocracy. The idea of the kingdom advanced toward clearer definition from Jacob's prophecy of the Prince out of Judah (Genesis 49:10), through David's prophecy of the everlasting kingdom and the king of righteousness and peace (Daniel 7:14-27; Daniel 4:25; Daniel 2:44). In this sense it was apprehended by John the Baptist. -DIVIDER-
-DIVIDER-
The ideal kingdom is to be realized in the absolute rule of the eternal Son, Jesus Christ, by whom all things are made and consist (John 1:3; Colossians 1:16-20), whose life of perfect obedience to God and whose sacrificial offering of love upon the cross reveal to men their true relation to God, and whose spirit works to bring them into this relation. The ultimate idea of the kingdom is that of “a redeemed humanity, with its divinely revealed destiny manifesting itself in a religious communion, or the Church; asocial communion, or the state; and an aesthetic communion, expressing itself in forms of knowledge and art.”-DIVIDER-
This kingdom is both present (Matthew 11:12; Matthew 12:28; Matthew 16:19; Luke 11:20; Revelation 20:1-1590; Luke 17:21; see, also, the parables of the Sower, the Tares, the Leaven, and the Drag-net; and compare the expression “theirs, or yours, is the kingdom,” Matthew 5:3; Luke 6:20) and future (Daniel 7:27; Matthew 13:43; Matthew 19:28; Matthew 25:34; Matthew 26:29; Mark 9:47; 2 Peter 1:11; 1 Corinthians 6:9; 1711619070_4 sq.). As a present kingdom it is incomplete and in process of development. It is expanding in society like the grain of mustard seed (Matthew 13:31, Matthew 13:32); working toward the pervasion of society like the leaven in the lump (Matthew 13:33). God is in Christ reconciling the world unto himself, and the Gospel of Christ is the great instrument in that process (2 Corinthians 5:19, 2 Corinthians 5:20). The kingdom develops from within outward under the power of its essential divine energy and law of growth, which insures its progress and final triumph against all obstacles. Similarly, its work in reconciling and subjecting the world to God begins at the fountain-head of man's life, by implanting in his heart its own divine potency, and thus giving a divine impulse and direction to the whole man, rather than by moulding him from without by a moral code. The law is written in his heart. In like manner the State and the Church are shaped, not by external pressure, like the Roman empire and the Roxnish hierarchy, but by the evolution of holy character in men. The kingdom of God in its present development is not identical with the Church. It is a larger movement which includes the Church. The Church is identified with the kingdom to the degree in which it is under the power of the spirit of Christ. “As the Old Testament kingdom of God was perfected and completed when it ceased to be external, and became internal by being enthroned in the heart, so, on the other hand, the perfection of the New Testament kingdom will consist in its complete incarnation and externalization; that is, when it shall attain an outward manifestation, adequately expressing, exactly corresponding to its internal principle” (Tholuck). The consummation is described in Revelation 21,22. -DIVIDER-
-DIVIDER-
[source]

Luke 1:9 His lot was [ελαχε]
Literally, he obtained the lot. Second aorist active indicative of λαγχανω — lagchanō to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in Acts 1:17; 2 Peter 1:1. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going The fortunate lot was “a white stone” to which Revelation 2:17 may refer. [source]
Luke 9:43 At the majesty of God [epi tēi megaleiotēti tou theou)]
A late word from the adjective megaleios and that from megas (great). In the N.T. only here and Acts 19:27 of Artemis and in 2 Peter 1:16 of the Transfiguration. It came to be used by the emperors like our word “Majesty.”Which he did (hois epoiei). This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active epoiei covers a good deal not told by Luke (See Mark 9:30 = Matthew 17:22). Note the attraction of the relative hois into the case of pāsin its antecedent. [source]
Luke 9:31 Who appeared in glory [οι οπτεντες εν δοχηι]
First aorist passive participle of οραω — horaō This item peculiar to Luke. Compare Luke 9:26.Spake of his decease (ελεγον την εχοδον — elegon tēn exodon). Imperfect active, were talking about his εχοδυς — exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς — exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος — thanatos) in the N.T. are εκβασις — ekbasis going out as departure (Hebrews 13:7), απιχις — aphixis departing (Acts 20:29), αναλυσις — analusis loosening anchor (2 Timothy 4:6) and αναλυσαι — analusai (Philemon 1:23).To accomplish To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God‘s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all. [source]
Luke 9:31 Spake of his decease [ελεγον την εχοδον]
Imperfect active, were talking about his εχοδυς — exodus (departure from earth to heaven) very much like our English word “decease” (Latin decessus, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark 8:32; Matthew 16:22). This very word εχοδυς — exodus (way out) in the sense of death occurs in 2 Peter 1:15 and is followed by a brief description of the Transfiguration glory. Other words for death (τανατος — thanatos) in the N.T. are εκβασις — ekbasis going out as departure (Hebrews 13:7), απιχις — aphixis departing (Acts 20:29), αναλυσις — analusis loosening anchor (2 Timothy 4:6) and αναλυσαι — analusai (Philemon 1:23). [source]
John 3:8 Sound [φωνὴν]
Rev., voice. Used both of articulate and inarticulate utterances, as of the words from heaven at Jesus' baptism and transfiguration (Matthew 3:17; 2 Peter 1:17, 2 Peter 1:18); of the trumpet (Matthew 24:31; 1 Corinthians 14:8), and of inanimate things in general (1 Corinthians 14:17). John the Baptist calls himself φωνή , a voice, and the word is used of the wind, as here, in Acts 2:6. Of thunder, often in the Revelation (Revelation 6:1; Revelation 14:2, etc.). [source]
John 1:14 Glory [δόξαν]
Not the absolute glory of the Eternal Word, which could belong only to His pre-existent state, and to the conditions subsequent to his exaltation; but His glory revealed under human limitations both in Himself and in those who beheld Him. The reference is again to the Old Testament manifestations of the divine glory, in the wilderness (Exodus 16:10; Exodus 24:16, etc.); in the temple (1 Kings 8:11); to the prophets (Isaiah 6:3; Ezekiel 1:28). The divine glory flashed out in Christ from time to time, in His transfiguration (Luke 9:31; compare 2 Peter 1:16, 2 Peter 1:17) and His miracles (John 2:11; John 11:4, John 11:40), but appeared also in His perfect life and character, in His fulfillment of the absolute idea of manhood. [source]
John 4:42 Not because of thy speaking [ουκετι δια την σην λαλιαν]
“No longer because of thy talk,” good and effective as that was. Λαλια — Lalia (cf. λαλεω — laleō) is talk, talkativeness, mode of speech, one‘s vernacular, used by Jesus of his own speech (John 8:43). We have heard Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 We have heard [ακηκοαμεν]
Perfect active indicative of ακουω — akouō their abiding experience. For ourselves Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 For ourselves [αυτοι]
Just “ourselves.” The Saviour of the world See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
John 4:42 The Saviour of the world [ο σωτηρ του κοσμου]
See Matthew 1:21 for σωτηρ — sōseiused of Jesus by the angel Gabriel. John applies the term sōtēr to Jesus again in 1 John 4:14. Jesus had said to the woman that salvation is of the Jews (John 4:22). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (John 4:26) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: “At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah.” But why “merely”? Was it not natural for these Samaritans who took Jesus as their “Saviour,” Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on John 4:42: “That in the first century Messiah was given the title sōtēr is not proven.” The use of “saviour and god” for Ptolemy in the third century b.c. is well known. “The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East” (Deissmann, Light, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke 2:11; John 4:42; Acts 5:31; Acts 3:23; Philemon 3:20; Ephesians 5:23; Titus 1:4; Titus 2:13; Titus 3:6; 2 Timothy 1:10; 2 Peter 1:1, 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18). All these are writings of the first century a.d. The Samaritan villagers rise to the conception that he was the Saviour of the world. [source]
Acts 2:11 Wonderful works [μεγαλεῖα]
See on majesty, 2 Peter 1:16. From μέγας great. Rev., mighty works. Used by Luke only. [source]
Acts 19:27 Diana []
Or Artemis. We must distinguish between the Greek Artemis, known to the Romans as Diana, and the Ephesian goddess. The former, according to the legend, was the daughter of Zeus (Jove), and the sister of Apollo. She was the patroness of the chase, the huntress among the immortals, represented with bow, quiver, and spear, clad in hunting-habit, and attended by dogs and stags. She was both a destroyer and a preserver, sending forth her arrows of death, especially against women, but also acting as a healer, and as the special protectress of women in childbirth. She was also the goddess of the moon. She was a maiden divinity, whose ministers were vowed to chastity. The Ephesian Artemis is totally distinct from the Greek, partaking of the Asiatic character, and of the attributes of the Lydian Cybele, the great mother of the gods. Her worship near Ephesus appears to have existed among the native Asiatic population before the foundation of the city, and to have been adopted by the Greek immigrants, who gradually transferred to her features peculiar to the Grecian goddess. She was the personification of the fructifying and nourishing powers of nature, and her image, as represented on current coins of the time, is that of a swathed figure, covered with breasts, and holding in one hand a trident, and in the other a club. This uncouth figure, clad in a robe covered with mystic devices, stood in the shrine of the great temple, hidden by a purple curtain, and was believed to have fallen down from heaven (Acts 19:35). In her worship the oriental influence was predominant. The priests were eunuchs, and with them was associated a body of virgin priestesses and a number of slaves, the lowest of whom were known as neocorior temple-sweepers (Acts 19:35). “Many a time must Paul have heard from the Jewish quarter the piercing shrillness of their flutes, and the harsh jangling of their timbrels; many a time have caught glimpses of their detestable dances and Corybantic processions, as, with streaming hair, and wild cries, and shaken torches of pine, they strove to madden the multitudes into sympathy with that orgiastic worship which was but too closely connected with the vilest debaucheries” (Farrar, “Life and Work of Paul”).MagnificenceSee on 2 Peter 1:16. [source]
Acts 19:27 Should even be deposed of her magnificence [μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης]
Note the present infinitive after μελλειν — mellein ablative case (so best MSS.) after καταιρεω — kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης — megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. [source]
Acts 2:11 We do hear them speaking [ακουομεν λαλουντων αυτων]
Genitive case αυτων — autōn with ακουω — akouō the participle λαλουντων — lalountōn agreeing with αυτων — autōn a sort of participial idiom of indirect discourse (Robertson, Grammar, pp. 1040ff.). The mighty works (τα μεγαλεια — ta megaleia). Old adjective for magnificent. In lxx, but only here (not genuine in Luke 1:49) in the N.T. Cf. 2 Peter 1:16 for μεγαλειοτης — megaleiotēs (majesty). [source]
Acts 2:11 The mighty works [τα μεγαλεια]
Old adjective for magnificent. In lxx, but only here (not genuine in Luke 1:49) in the N.T. Cf. 2 Peter 1:16 for μεγαλειοτης — megaleiotēs (majesty). [source]
Acts 8:35 Preached unto him Jesus [ευηγγελισατο αυτωι τον Ιησουν]
Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke 24:27) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1 Peter 1:11.; 2 Peter 1:19-21). [source]
Acts 10:33 And thou hast well done that thou art come [su te kalōs epoiēsas paragenomenos)]
“And thou didst well in coming.” A regular formula for expressing thanks as in Philemon 4:14; 3 Jo Philemon 1:6; 2 Peter 1:19. The participle completes the idea of kalōs poieō neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. [source]
Acts 19:27 Come into disrepute [εις απελεγμον ελτειν]
Not in the old writers, but in lxx and Koiné. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. Of the great goddess Artemis (της μεγαλης τεας Αρτεμιδος — tēs megalēs theas Artemidos). She was generally known as the Great (η Μεγαλη — hē Megalē). An inscription found at Ephesus calls her “the greatest god” (η μεγιστη τεος — hē megistē theos). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (νεωκοροι — neōkoroi Acts 19:35). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. Be made of no account Be reckoned as nothing, first aorist passive infinitive of λογιζομαι — logizomai and εις — eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης — mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν — mellein ablative case (so best MSS.) after καταιρεω — kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης — megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη — holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη — oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Acts 19:27 Be made of no account [εις ουτεν λογιστηναι]
Be reckoned as nothing, first aorist passive infinitive of λογιζομαι — logizomai and εις — eis Should even be deposed of her magnificence (μελλειν τε και καταιρεισται της μεγαλειοτητος αυτης — mellein te kai kathaireisthai tēs megaleiotētos autēs). Note the present infinitive after μελλειν — mellein ablative case (so best MSS.) after καταιρεω — kathaireō to take down, to depose, to deprive of. The word μεγαλειοτης — megaleiotēs occurs also in Luke 9:43 (the majesty of God) and in 2 Peter 1:16 of the transfiguration of Christ. It is already in the lxx and Deissmann (Light from the Ancient East, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. All Asia and the world ολη ̔ἠ Ασια και ̔ἠ οικουμενη — holē ‛hē' Asia kai ‛hē' oikoumenā See note on Acts 11:28 for same use of οικουμενη — oikoumenā An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. Multitudo errantium non efficit veritatem (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that! [source]
Romans 4:24 It shall be reckoned [μέλλει λογίζεσθαι]
Not the future of the verb to reckon, but μέλλω tointend points to God's definite purpose. See on Acts 27:2; see on 2 Peter 1:12. [source]
Romans 3:23 The glory of God [τῆς δόξης τοῦ Θεοῦ]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER-
-DIVIDER-
The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER-
-DIVIDER-
The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER-
-DIVIDER-
[source]

2 Corinthians 5:1 Our earthly house of this tabernacle [ἡ ἐπίγειος ἡμῶν οἰκία τοῦ σκήνους]
Earthly, not, made of earth, which would be χοΐ́κός as 1 Corinthians 15:47; but upon the earth, terrestrial, as 1 Corinthians 15:40; Philemon 2:10. Tabernacle ( σκῆνος ) tent or hut. In later writers, especially the Platonists, Pythagoreans, and medical authors, used to denote the body. Thus Hippocrates: “A great vein by which the whole body ( σκῆνος ) is nourished.” Some expositors think that Paul uses the word here simply in this sense - the house which is the body. But while Paul does mean the body, he preserves the figurative sense of the word tabernacle; for he never uses this term elsewhere as synonymous with the body. The figure of the tent suits the contrast with the building, and would naturally suggest itself to the tent-maker. The phrase earthly house of the tabernacle expresses a single conception - the dwelling which is, or consists in the tabernacle, the tent-house. The transient character of the body is thus indicated. Compare houses of clay, Job 4:19. See on the kindred words σκήνωμα tabernacle 2 Peter 1:13; and σκηνόω todwell in or to fix a tabernacle, John 1:14. Tabernacle is so habitually associated with a house of worship, and is so often applied to durable structures, that the original sense of a tent is in danger of being lost. It would be better to translate here by tent. The word tabernacle is a diminutive of the Latin taberna a hut or shed, which appears in tavern. Its root is ta, tan, to stretch or spread out. [source]
2 Corinthians 1:3 The God and Father [ο τεος και πατηρ]
So rightly, only one article with both substantives as in 2 Peter 1:1. Paul gives the deity of Jesus Christ as our Lord Paul adds an item to each word. He is the compassionate Father characterized by mercies (οικτιρμων — oiktirmōn old word from οικτειρω — oikteirō to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (παρακλησεως — paraklēseōs old word from παρακαλεω — parakaleō to call to one‘s side, common with Paul). Paul has already used it of God who gave eternal comfort (2 Thessalonians 2:16). The English word comfort is from the Latin confortis (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John 14:16; John 16:7). Paul makes rich use of the verb παρακαλεω — parakaleō and the substantive παρακλησις — paraklēsis in this passage (2 Corinthians 1:3-7). He urges all sorrowing and troubled hearts to find strength in God. [source]
Philippians 1:22 Yet what I shall choose I wot not [καὶ τί αἱρήσομαι οὐ γνωρίζω]
Καὶ rendered yet has the force of then. If living in the flesh be, etc., then what I shall choose, etc. Wot is obsolete for know. In classical Greek γνωρίζω means: 1, to make known point out; 2, to become acquainted with or discover; 3, to have acquaintance with. In the Septuagint the predominant meaning seems to be to make known. See Proverbs 22:19; Ezekiel 44:23; Daniel 2:6, Daniel 2:10; Daniel 5:7. The sense here is to declare or make known, as everywhere in the New Testament. Compare Luke 2:15; John 17:26; Acts 2:28; Colossians 4:7; 2 Peter 1:16, etc. If I am assured that my continuing to live is most fruitful for the Church, then I say nothing as to my personal preference. I do not declare my choice. It is not for me to express a choice. [source]
Philippians 2:20 Likeminded [ισοπσυχον]
Old, but very rare adjective (ισοσ πσυχη — isosισοτιμος — psuchē), like γνησιως — isotimos in 2 Peter 1:1. Only here in N.T. Likeminded with Timothy, not with Paul. [source]
Colossians 1:28 Perfect []
Compare 1 Corinthians 2:6, 1 Corinthians 2:7, and see note. There may be in this word a hint of its use in the ancient mysteries to designate the fully instructed as distinguished from the novices. Peter uses the technical word ἐπόπται eye-witnesseswhich designated one admitted to the highest grade in the Eleusinian mysteries, of those who beheld Christ's glory in His transfiguration, 2 Peter 1:16. From this point of view Bishop Lightfoot appropriately says: “The language of the heathen mysteries is transferred by Paul to the christian dispensation, that he may the more effectively contrast the things signified. The true Gospel also has its mysteries, its hierophants, its initiation; but these are open to all alike. In Christ every believer is τέλειος fullyinitiated, for he has been admitted as ἐπόπτης eye-witnessof its most profound, most awful secrets.” [source]
1 Thessalonians 3:2 To establish [στηρίξαι]
See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12. [source]
1 Thessalonians 2:3 Of deceit [ἐκ πλάνης]
Better, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by “the spirit of truth”; See 1 John 4:6, and comp. 2 Peter 1:16. [source]
1 Thessalonians 1:4 Election of God []
Incorrect. Const. of or by ( ὑπὸ ) God with beloved. Ἑκλογὴ electionin N.T., mostly by Paul. Elsewhere only Acts 9:15, and 2 Peter 1:10. This, and the kindred words, ἐκλέγειν tochoose, and ἐκλεκτὸς chosenor elect, are used of God's selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N.T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See 1 Thessalonians 1:5-10. [source]
1 Thessalonians 1:3 Before our God and Father [emprosthen tou theou kai patros hēmōn)]
The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
1 Thessalonians 1:4 Your election [την εκλογην υμων]
That is the election of you by God. It is an old word from εκλεγομαι — eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη — eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη — eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
1 Thessalonians 1:3 Without ceasing [αδιαλειπτως]
Double compound adverb of the Koiné{[28928]}š (Polybius, Diodorus, Strabo, papyri) from the verbal adjective αδιαλειπτος — ȧdiȧleiptos In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle ποιουμενοι — poioumenoi rather than with μνημονευοντες — mnēmoneuontes as Revised Version and Westcott and Hort rightly do. Your work of faith (υμων του εργου της πιστεως — humōn tou ergou tēs pisteōs). Note article with both εργου — ergou and πιστεως — pisteōs (correlation of the article, both abstract substantives). Εργου — Ergou is genitive case the object of μνημονευοντες — mnēmoneuontes as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον — kopon occurs in 1 Thessalonians 2:9 according to common Greek idiom allowing either case. Εργου — Ergou is the general term for work or business, employment, task. Note two genitives with εργου — ergou υμων — Humōn is the usual possessive genitive, your work, while της πιστεως — tēs pisteōs is the descriptive genitive, marked by, characterized by, faith, “the activity that faith inspires” (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in James 2. Labour of love Note article with both substantives. Here again του κοπου — tou kopou is the genitive the object of μνημονευοντες — mnēmoneuontes while της αγαπης — tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος — Kopos is from κοπτω — koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου — kopou (toil) from which the saints rest and εργα — erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη — Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως — erōs (lust). Patience of hope (της υπομονης της ελπιδος — tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word (υπο μενω — hupoαγαπη — menō to remain under), but it “has come like εργου κοποσ υπομονη — agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
1 Thessalonians 1:3 Labour of love [του κοπου της αγαπης]
Note article with both substantives. Here again του κοπου — tou kopou is the genitive the object of μνημονευοντες — mnēmoneuontes while της αγαπης — tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος — Kopos is from κοπτω — koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου — kopou (toil) from which the saints rest and εργα — erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη — Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως — erōs (lust). Patience of hope (της υπομονης της ελπιδος — tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word (υπο μενω — hupoαγαπη — menō to remain under), but it “has come like εργου κοποσ υπομονη — agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
1 Thessalonians 1:3 In our Lord Jesus Christ [ελπιδος]
The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
1 Thessalonians 1:4 Beloved by God [ηγαπημενοι υπο του τεου]
Perfect passive participle of αγαπαω — agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι — adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι — adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων — tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι — eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη — eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη — eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
1 Thessalonians 3:11 And our Lord Jesus [και ο Κυριος ημων Ιησους]
Separate article here with Ιησους — Iēsous In Titus 2:13; 2 Peter 1:1 only one article (not two) treating “our God and Saviour Jesus Christ” as one just like “our Lord and Saviour Jesus Christ” in 2 Peter 1:11; 2 Peter 2:20; 2 Peter 3:18. Direct our way (κατευτυναι την οδον ημων — kateuthunai tēn hodon hēmōn). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of κατευτυνω — kateuthunō old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from μη γενοιτο — mē genoito (may it not come to pass) the optative in a wish of the third person is found in N.T. only in 1 Thessalonians 3:11, 1 Thessalonians 3:12; 1 Thessalonians 5:23; 2 Thessalonians 2:17; 2 Thessalonians 3:5, 2 Thessalonians 3:16; Romans 15:5, Romans 15:13. [source]
2 Thessalonians 1:12 The name [το ονομα]
The Old Testament (lxx) uses ονομα — onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα — onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα — onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι — en huminκατα την χαριν — kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12 Name []
of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα — onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα — onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι — en huminκατα την χαριν — kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12 According to the grace [του τεου ημων και κυριου Ιησου Χριστου]
Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου — tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
2 Thessalonians 1:12 Of our God and the Lord Jesus Christ [τεου]
Here strict syntax requires, since there is only one article with κυριου — theou and Κυριος — kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ — Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου — sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος — en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος — theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
1 Timothy 4:7 N.T.oolxx. From γραῦς an old woman , and εἶδος form Fables [μύθους]
See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
1 Timothy 4:7 Old wives' [γραωδεις]
N.T.oolxx. From γραῦς anold woman, and εἶδος formFables ( μύθους )See on 1 Timothy 1:4, and comp. 2 Timothy 4:4; Titus 1:14; 2 Peter 1:16. [source]
1 Timothy 1:4 Give heed [προσέχειν]
oP. Frequent in lxx and Class. Lit. To hold to. Often with τὸν νοῦν themind, which must be supplied here. It means here not merely to give attention to, but to give assent to. So Acts 8:6; Acts 16:14; Hebrews 2:1; 2 Peter 1:19. [source]
1 Timothy 1:4 Fables [μύθοις]
Μῦθος , in its widest sense, means word, speech, conversation or its subject. Hence the talk of men, rumour, report, a saying, a story, true or false; later, a fiction as distinguished from λόγος ahistoric tale. In Attic prose, commonly a legend of prehistoric Greek times. Thus Plato, Repub. 330 D, οἱ λεγόμενοι μῦθοι περὶ τῶν ἐν Ἅΐδου whatare called myths concerning those in Hades. Only once in lxx, 2Peter href="/desk/?q=2pe+1:16&sr=1">2 Peter 1:16. As to its exact reference here, it is impossible to speak with certainty. Expositors are hopelessly disagreed, some referring it to Jewish, others to Gnostic fancies. It is explained as meaning traditional supplements to the law, allegorical interpretations, Jewish stories of miracles, Rabbinical fabrications, whether in history or doctrine, false doctrines generally, etc. It is to be observed that μῦθοι are called Jewish in Titus 1:14. In 1 Timothy 4:7, they are described as profane and characteristic of old wives. In 2 Timothy 4:4, the word is used absolutely, as here. [source]
1 Timothy 1:1 Of God our Saviour [τεου σωτηρος ημων]
Genitive case with επιταγην — epitagēn In the lxx σωτηρ — sōtēr (old word from σωζω — sōzō for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor “Saviour God.” In the N.T. the designation of God as Saviour is peculiar to Luke 1:47; Judges 1:25; 1 Timothy 1:3; 1 Timothy 2:3; 1 Timothy 4:10; Titus 1:3; Titus 2:10; Titus 3:4. In the other Epistles Paul uses it of Christ (Philemon 3:20; Ephesians 5:23) as in 2 Timothy 1:10. In 2 Peter 1:1 we have “our God and Saviour Jesus Christ” as in Titus 2:13. Our hope (της ελπιδος ημων — tēs elpidos hēmōn). Like Colossians 1:27. More than the author and object of hope, “its very substance and foundation” (Ellicott). [source]
1 Timothy 1:4 To fables [μυτοις]
Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only 2 Peter 1:16; 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14; 2 Timothy 4:4. Genealogies (γενεαλογιαις — genealogiais). Dative of old word, in lxx, in N.T. only here and Titus 3:9. Endless Old verbal compound (from α — a privative and περαινω — perainō to go through), in lxx, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. Questionings (εκζητησεις — ekzētēseis). “Seekings out.” Late and rare compound from εκζητεω — ekzēteō (itself Koiné{[28928]}š word, Romans 3:11 from lxx and in papyri). Here only in N.T. Simplex ζητησις — zētēsis in Luke 16:2-47; 1 Timothy 6:4; Titus 3:9; 2 Timothy 2:23. A dispensation Pauline word (1 Corinthians 9:17; Colossians 1:25; Ephesians 1:9; Ephesians 3:9; 1 Timothy 1:4), 1711619070_73 only other N.T. examples. In faith (εν πιστει — en pistei). Pauline use of πιστις — pistis f0). [source]
2 Timothy 4:9 Do thy diligence [σπούδασον]
Earnestly endeavor. See on 2 Timothy 2:15, and comp. 2 Timothy 1:3. Do diligence and give diligence (2 Peter 1:10) are old English phrases. So Chaucer:“And night and day dide ever his diligenceHir for to please.”Manciple's T. 141.“And ech of hem doth al his diligence To doon un-to the feste reverence.”Clerke's T. 195 [source]
2 Timothy 4:18 Heavenly kingdom [τὴν βασιλείαν τὴν ἐπουράνιον]
The phrase N.T.o Ἑπουράνιος heavenlyonly here in Pastorals. Mostly in Paul and Hebrews. Heavenly kingdom, here the future, glorified life, as 1 Corinthians 6:9, 1 Corinthians 6:10; 1 Corinthians 15:50; Luke 13:29. In the same sense, kingdom of Christ and of God, Ephesians 5:5; kingdom of their Father, Matthew 13:43; my Father's kingdom, Matthew 26:29; kingdom prepared for you, Matthew 25:34; eternal kingdom of our Lord and Savior Jesus Christ, 2 Peter 1:11. [source]
2 Timothy 1:5 When I call to remembrance [ὑπόμνησιν λαβὼν]
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]
2 Timothy 3:15 To make thee wise [σε σοφίσαι]
Only hero and 2 Peter 1:16. See note there on cunningly devised. To give thee understanding of that which lies behind the letter; to enable thee to detect in the Old Testaments. books various hidden allusions to Christ; to draw from the Old Testaments the mystery of messianic salvation, and to interpret the Old Testaments with Christ as the key. This gives significance to the following words through faith which is in Christ Jesus. Jesus Christ was the key of Scripture, and through faith in him Scripture became a power unto salvation. The false teachers also had their learning but used it in expounding Jewish fables, genealogies, etc. Hence, their expositions, instead of making wise unto salvation, were vain babblings; profane and old wives' fables (1 Timothy 4:7; 2 Timothy 2:16). Const. through faith, etc., with make wise, not with salvation. [source]
2 Timothy 3:15 To make thee wise [σε σοπισαι]
First aorist active infinitive of σοπιζω — sophizō old verb (from σοπος — sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν — tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
2 Timothy 3:15 Thou has known [οιδας]
Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. The sacred writings (ιερα γραμματα — hiera grammata). “Sacred writings” or “Holy Scriptures.” Here alone in N.T., though in Josephus (Proem to Ant. 3; Apion 1, etc.) and in Philo. The adjective ιερος — hieros occurs in 1 Corinthians 9:13 of the temple worship, and γραμμα — gramma in contrast to πνευμα — pneuma in 2 Corinthians 3:6.; Romans 2:29 and in John 5:47 of Moses‘ writings, in Acts 28:21 of an epistle, in Galatians 6:11 of letters (characters). In Ephesus there were Επεσια γραμματα — Ephesia grammata that were βεβηλα — bebēla (Acts 19:19), not ιερα — hiera To make thee wise First aorist active infinitive of σοπιζω — sophizō old verb (from σοπος — sophos), in N.T. only here, and 2 Peter 1:16. Which is in (της εν — tēs en). Common idiom with the article, “the in.” The use of the Scriptures was not magic, but of value when used “through faith that is in Christ Jesus.” [source]
Titus 2:13 Of our great God and Saviour Jesus Christ [τεου]
This is the necessary meaning of the one article with σωτηρος — theou and Χριστου Ιησου — sōtēros just as in 2 Peter 1:1, 2 Peter 1:11. See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iēsou f0). [source]
Titus 1:4 According to the common faith [κατὰ κοινὴν πίστιν]
The phrase N.T.o Κοινός commonusually in contrast with καθαρός pureor ἅγιος holyas Acts 10:14; Acts 11:8; Revelation 21:27. In the sense of general as here, Acts 2:44; Acts 4:32; Judges 1:3. Comp. 2 Peter 1:1. The “catholic” faith. Κατὰ accordingto, as Titus 1:1. [source]
Titus 2:13 The blessed hope and appearing of the glory [την μακαριαν ελπιδα και επιπανειαν της δοχης]
The word επιπανεια — epiphaneia (used by the Greeks of the appearance of the gods, from επιπανησ επιπαινω — epiphanēsεπεπανη — epiphainō) occurs in 2 Timothy 1:10 of the Incarnation of Christ, the first Epiphany (like the verb επιπανεια — epephanē Titus 2:11), but here of the second Epiphany of Christ or the second coming as in 1 Timothy 6:14; 2 Timothy 4:1, 2 Timothy 4:8. In 2 Thessalonians 2:8 both παρουσια — epiphaneia and του μεγαλου τεου και σωτηρος Ιησου Χριστου — parousia (the usual word) occur together of the second coming. Of our great God and Saviour Jesus Christ (τεου — tou megalou theou kai sōtēros Iēsou Christou). This is the necessary meaning of the one article with σωτηρος — theou and Χριστου Ιησου — sōtēros just as in 2 Peter 1:1, 2 Peter 1:11. See Robertson, Grammar, p. 786. Westcott and Hort read Christou Iēsou f0). [source]
Hebrews 11:22 The departing of the children of Israel [τῆς ἐξόδου τῶν υἱῶν Ισραὴλ]
Ἔξοδος only here, Luke 9:31(note) and 2 Peter 1:15(note). Ὁι υἱοὶ Ἰσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house ( οἶκος ) and people ( λαὸς ) of Israel, and Israel of God, and Israel according to the flesh. [source]
Hebrews 11:22 When his end was nigh [τελευτων]
Present active participle of τελευταω — teleutaō to finish or close (Matthew 2:19), “finishing his life.” Of the departure Late compound for way out, exit as here, metaphorically of death as here (Luke 9:31; 2 Peter 1:15). Concerning his bones Uncontracted form as in Matthew 23:27. [source]
1 Peter 3:21 Putting away [ἀπόθεσις]
Peculiar to Peter. Here and 2 Peter 1:14. [source]
1 Peter 2:12 Which they shall behold [ἐποπτεύοντες]
Rev., beholding. Used by Peter only, here and 1 Peter 3:2. The kindred noun ἐπόπτης , an eye-witness, occurs only at 2 Peter 1:16. It is a technical word, meaning one who was admitted to the highest degree of initiation in the Eleusinian mysteries. Here it conveys the idea of personal witness; behold with their own eyes. [source]
1 Peter 1:11 Did signify [ἐδήλου]
Imperfect tense: better, was declaring, all along through the prophetic age, in successive prophets. See the same verb in 1 Corinthians 3:13; 2 Peter 1:14:. [source]
1 Peter 5:1 Witness [μάρτυς]
The word is used in the New Testament to denote (a) a spectator or eye-witness (Acts 10:39; Acts 6:13). (b) One who testifies to what he has seen (Acts 1:8; Acts 5:32). (c) In the forensic sense, a witness in court (Matthew 26:65; Mark 14:63). (d) One who vindicates his testimony by suffering: a martyr (Acts 22:20; Hebrews 12:1; Revelation 2:13; Revelation 17:6). The first three meanings run into each other. The eye-witness, as a spectator, is always such with a view to giving testimony. Hence this expression of Peter cannot be limited to the mere fact of his having seen what he preached; especially since, when he wishes to emphasize this fact, he employs another word, ἐπόπτης (2 Peter 1:16). Therefore he speaks of himself as a witness, especially in the sense of being called to testify of what he has seen. [source]
1 Peter 1:1 Peter [Πετρος]
Greek form for the Aramaic (Chaldaic) Χηπας — Cēphās the nickname given Simon by Jesus when he first saw him (John 1:42) and reaffirmed in the Greek form on his great confession (Matthew 16:18), with an allusion to πετρα — petra another form for a rock, ledge, or cliff. In 2 Peter 1:1 we have both Σιμων — Simōn and Πετρος — Petros Paul in his Epistles always terms himself Paul, not Saul. So Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in James 1:1, but without χαιρειν — chairein as there, the usual form of greeting in letters (Acts 23:26) so common in the papyri. [source]
1 Peter 2:12 Which they behold [εποπτευοντες]
Present active participle of εποπτευω — epopteuō old verb (from, εποπτης — epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης — en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη — episkopē (from επισκοπεω — episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
1 Peter 1:1 An apostle of Jesus Christ [αποστολος Ιησου Χριστου]
This is his official title, but in 2 Peter 1:1 δουλος — doulos is added, which occurs alone in James 1:1. In 2 John and 3 John we have only ο πρεσβυτερος — ho presbuteros (the elder), as Peter terms himself συνπρεσβυτερος — sunpresbuteros in 1 Peter 5:1. Paul‘s usage varies greatly: only the names in 1 Thessalonians and 2 Thessalonians, the title αποστολος — apostolos added and defended in Galatians and Romans as also in 1 Corinthians and 2 Corinthians and Colossians and Ephesians and 2 Timothy with “by the will of God” added, and in 1 Timothy with the addition of “according to the command of God.” In Philippians Paul has only “δουλος — doulos (slave) Χριστου Ιησου — Christou Iēsou like James and Jude. In Romans and Titus Paul has both δουλος — doulos and αποστολος — apostolos like 2 Peter, while in Philemon he uses only δεσμιος — desmios (prisoner) Ιησου Χριστου — Iēsou Christou the elect Without article (with the article in Matthew 24:22, Matthew 24:24, Matthew 24:31) and dative case, “to elect persons” (viewed as a group). Bigg takes εκλεκτοις — eklektois (old, but rare verbal adjective from εκλεγω — eklegō to pick out, to select) as an adjective describing the next word, “to elect sojourners.” That is possible and is like γενος εκλεκτον — genos eklekton in 1 Peter 2:9. See the distinction between κλητοι — klētoi (called) and εκλεκτοι — eklektoi (chosen) in Matthew 22:14.Who are sojourners (παρεπιδημοις — parepidēmois). Late double compound adjective (παρα επιδημουντες — paraδιασπορας — epidēmountes Acts 2:10, to sojourn by the side of natives), strangers sojourning for a while in a particular place. So in Polybius, papyri, in lxx only twice (Genesis 23:4 or Psalm 38:13), in N.T. only here, 1 Peter 2:11; Hebrews 11:13. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth.Of the Dispersion See John 7:35 for literal sense of the word for scattered (from diaspeirō to scatter abroad, Acts 8:1) Jews outside of Palestine, and James 1:1 for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from Colossians 1:6, Colossians 1:23. [source]
1 Peter 2:12 That [ινα]
Final conjunction with δοχασωσιν — doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω — doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι — en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον — kakon and ποιεω — poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω — epopteuō old verb (from, εποπτης — epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης — en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη — episkopē (from επισκοπεω — episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
1 Peter 2:12 As evil-doers [ως κακοποιων]
As they did and do, old word (from κακον — kakon and ποιεω — poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω — epopteuō old verb (from, εποπτης — epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης — en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη — episkopē (from επισκοπεω — episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
1 Peter 3:21 After a true likeness [αντιτυπον]
Water in baptism now as an anti-type of Noah‘s deliverance by water. For βαπτισμα — baptisma see note on Matthew 3:7. For αντιτυπον — antitupon see note on Hebrews 9:24 (only other N.T. example) where the word is used of the earthly tabernacle corresponding Simplex verb (σωζω — sōzō not the compound διασωζω — diasōzō). The saving by baptism which Peter here mentions is only symbolic (a metaphor or picture as in Romans 6:2-6), not actual as Peter hastens to explain.Not the putting away of the filth of the flesh Αποτεσις — Apothesis is old word from αποτιτημι — apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου — Rupou (genitive of ρυπος — rupos) is old word (cf. ρυπαρος — ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον — alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω — eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον — eis theon (toward God) be taken with επερωτημα — eperōtēma or συνειδησεως — suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου — di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
1 Peter 3:21 Not the putting away of the filth of the flesh [ου σαρκος αποτεσις ρυπου]
Αποτεσις — Apothesis is old word from αποτιτημι — apotithēmi (1 Peter 2:1), in N.T. only here and 2 Peter 1:14. υπου — Rupou (genitive of ρυπος — rupos) is old word (cf. ρυπαρος — ruparos filthy, in James 2:2; Revelation 22:11), here only in N.T. (cf. Isaiah 3:3; Isaiah 4:4). Baptism, Peter explains, does not wash away the filth of the flesh either in a literal sense, as a bath for the body, or in a metaphorical sense of the filth of the soul. No ceremonies really affect the conscience (Hebrews 9:13.). Peter here expressly denies baptismal remission of sin.But the interrogation of a good conscience toward God (αλλα συνειδησεως αγατης επερωτημα εις τεον — alla suneidēseōs agathēs eperōtēma eis theon). Old word from επερωταω — eperōtaō (to question as in Mark 9:32; Matthew 16:1), here only in N.T. In ancient Greek it never means answer, but only inquiry. The inscriptions of the age of the Antonines use it of the Senate‘s approval after inquiry. That may be the sense here, that is, avowal of consecration to God after inquiry, having repented and turned to God and now making this public proclamation of that fact by means of baptism (the symbol of the previous inward change of heart). Thus taken, it matters little whether εις τεον — eis theon (toward God) be taken with επερωτημα — eperōtēma or συνειδησεως — suneidēseōs the resurrection of Jesus Christ (δι αναστασεως Ιησου Χριστου — di' anastaseōs Iēsou Christou). For baptism is a symbolic picture of the resurrection of Christ as well as of our own spiritual renewal (Romans 6:2-6). See 1 Peter 1:3 for regeneration made possible by the resurrection of Jesus. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
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]
1 Peter 4:11 Which God supplieth [ης χορηγει ο τεος]
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]
2 Peter 3:17 Steadfastness [στηριγμοῦ]
Only here in New Testament. See on 2 Peter 1:12. [source]
2 Peter 2:2 Shall follow []
See on 2 Peter 1:16. [source]
2 Peter 2:1 Swift [ταχινὴν]
Used by Peter only. See on 2 Peter 1:14. [source]
2 Peter 1:21 Came [ἠνέχθη]
Lit., was borne or brought. See on 2 Peter 1:17, 2 Peter 1:18. [source]
2 Peter 1:17 When there came [ἐνεχθείσης]
Lit., having been borne. Compare come (Rev., 2 Peter 1:18); moved (2 Peter 1:21); and rushing wind, lit., a wind borne along (Acts 2:2). [source]
2 Peter 1:18 Which came [ἐνεχθεῖσαν]
Lit., having been borne. See on 2 Peter 1:17. Rev., This voice we ourselves ( ἡμεῖς , we, emphatic) heard come (better, borne )out of heaven. [source]
2 Peter 1:13 Tabernacle [σκηνώματι]
A figurative expression for the body, used also by Paul, 2 Corinthians 5:1, 2 Corinthians 5:4, though he employs the shorter kindred word σκῆνος . Peter also has the same mixture of metaphors which Paul employs in that passage, viz., building and clothing. See next verse. Peter's use of tabernacle is significant in connection with his words at the transfiguration, “Let us make three tabernacle (Matthew 17:4). The word, as well as the entire phrase, carries the idea of brief duration - a frail tent, erected for a night. Compare 2 Peter 1:14. [source]
2 Peter 1:5 Supply [επιχορηγεω]
First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19. [source]
2 Peter 1:10 Give the more diligence [μαλλον σπουδασατε]
“Become diligent (first aorist ingressive active imperative of σπουδαζω — spoudazō as in 2 Timothy 2:15; 2 Peter 1:15) the more” Present middle infinitive of ποιεω — poieō to make for yourselves.Calling and election Both words See for εκλογη — eklogē 1 Thessalonians 1:4; Romans 9:11.If ye do (ποιουντες — poiountes). Present active circumstantial (conditional) participle of ποιεω — poieō “doing.”Ye shall never stumble Strong double negative (ου μη ποτε — ou mē pote) with first aorist active subjunctive of πταιω — ptaiō old verb to stumble, to fall as in James 2:10; James 3:2. [source]
2 Peter 1:11 Thus [ουτως]
As shown in 2 Peter 1:10. [source]
2 Peter 1:11 Into the eternal kingdom [εις την αιωνιον βασιλειαν]
The believer‘s inheritance of 1 Peter 1:4 is here termed kingdom, but “eternal” Curiously again in the Stratonicea inscription we find της αιωνιου αρχης — tēs aiōniou archēs (of the eternal rule) applied to “the lords of Rome.” But this is the spiritual reign of God in men‘s hearts here on earth (1 Peter 2:9) and in heaven.Of our Lord and Saviour Jesus Christ (του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou). For which idiom see note on 2 Peter 1:1. [source]
2 Peter 1:11 Of our Lord and Saviour Jesus Christ [του κυριου ημων και σωτηρος Ιησου Χριστου]
For which idiom see note on 2 Peter 1:1. [source]
2 Peter 1:13 Tabernacle [σκηνωματι]
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. [source]
2 Peter 1:13 To stir you up [διεγειρειν υμας]
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]
2 Peter 1:13 By putting you in remembrance [εν υπομνησει]
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]
2 Peter 1:14 The putting off of my tabernacle [η αποτεσις του σκηννωματος μου]
For αποτεσις — apothesis see note on 1 Peter 3:21 and for σκηνωμα — skēnōma see note on 2 Peter 1:13. For the metaphor see 2 Corinthians 5:3. [source]
2 Peter 1:15 To call these things to remembrance [ποιεω]
Present middle infinitive of Μνημη — poieō (as in 2 Peter 1:10). μναομαι — Mnēmē is an old word (from μνειαν ποιουμαι — mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 1:17 For he received [λαβων γαρ]
Second aorist active participle nominative singular of λαμβανω — lambanō “he having received,” but there is no finite verb, anacoluthon, changing in 2 Peter 1:19 (after parenthesis in 2 Peter 1:18) to εχομεν βεβαιοτερον — echomen bebaioteron rather than εβεβαιωσεν — ebebaiōsen there came such a voice to him Genitive absolute with first aorist passive participle feminine singular of περω — pherō (cf. 1 Peter 1:13), repeated ενεχτεισαν — enechtheisan in 2 Peter 1:18. Πωνη — Phōnē (voice) is used also of Pentecost (Acts 2:6). Τοιοσδε — Toiosde (classical demonstrative) occurs here alone in the N.T. [source]
2 Peter 1:18 This voice [ταυτην την πωνην]
The one referred to in 2 Peter 1:17. [source]
2 Peter 1:18 We heard [ηκουσαμεν]
First aorist active indicative of ακουω — akouō a definite experience of Peter.Brought (ενεχτεισαν — enechtheisan). “Borne” as in 2 Peter 1:17.When we were with him Present active participle of ειμι — eimi “being with him.”In the holy mount (εν τωι αγιωι ορει — en tōi hagiōi orei). Made holy by the majestic glory. See Ezekiel 28:14 for “holy mount of God,” there Sinai, this one probably one of the lower slopes of Hermon. Peter‘s account is independent of the Synoptic narrative, but agrees with it in all essentials. [source]
2 Peter 1:18 Brought [ενεχτεισαν]
“Borne” as in 2 Peter 1:17. [source]
2 Peter 1:20 Knowing this first [τουτο πρωτον γινωσκοντες]
Agreeing with ποιειτε — poieite like προσεχοντες — prosechontes in 2 Peter 1:19. [source]
2 Peter 1:21 Came [ηνεχτη]
First aorist passive indicative of περω — pherō (2 Peter 1:17.).By the will of man (τεληματι αντρωπου — thelēmati anthrōpou). Instrumental case of τελημα — thelēma Prophecy is of divine origin, not of one‘s private origination (ιδιας επιλυσεως — idias epiluseōs).Moved by the Holy Ghost Present passive participle of περω — pherō moved from time to time. There they “spoke from God.” Peter is not here warning against personal interpretation of prophecy as the Roman Catholics say, but against the folly of upstart prophets with no impulse from God. [source]
2 Peter 2:1 That bought them [αγοραζω]
First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Swift destruction [ταχινην]
See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:2 Lascivious doings [ασελγειαις]
Associative instrumental ease after εχακολουτησουσιν — exakolouthēsousin (future active, for which verb see 2 Peter 1:16). See 1 Peter 4:3 for this word. [source]
2 Peter 2:15 The right way [ευτειαν οδον]
“The straight way” of 1 Samuel 12:23 (cf. Matthew 7:13. for this use of οδος — hodos), “the way of truth” (2 Peter 2:2).They went astray (επλανητησαν — eplanēthēsan). First aorist passive indicative of πλαναω — planaō like Mark 12:24.The way of Balaam Associative instrumental case after εχακολουτησαντες — exakolouthēsantes for which verb see 2 Peter 1:16; 2 Peter 2:2. These false teachers, as shown in 2 Peter 2:13, followed the way of Balaam, “who loved the hire of wrong-doing” (ος μιστον αδικιας ηγαπησεν — hos misthon adikias ēgapēsen). [source]
2 Peter 2:15 The way of Balaam [τηι οδωι του αλααμ]
Associative instrumental case after εχακολουτησαντες — exakolouthēsantes for which verb see 2 Peter 1:16; 2 Peter 2:2. These false teachers, as shown in 2 Peter 2:13, followed the way of Balaam, “who loved the hire of wrong-doing” (ος μιστον αδικιας ηγαπησεν — hos misthon adikias ēgapēsen). [source]
2 Peter 1:1 Servant and apostle [δουλος και αποστολος]
Like Romans 1:1; Titus 1:1.To them that have obtained (τοις λαχουσιν — tois lachousin). Dative plural articular participle second aorist active of λαγχανω — lagchanō old verb, to obtain by lot (Luke 1:9), here with the accusative (πιστιν — pistin) as in Acts 1:17.Like precious Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 2:18 By lasciviousness [ασελγειαις]
Instrumental plural, “by lascivious acts.” Note asyndeton as in 2 Peter 1:9, 2 Peter 1:17. [source]
2 Peter 3:1 I stir up [διεγειρω]
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]
2 Peter 3:1 Sincere [ειλικρινη]
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]
2 Peter 3:1 By putting you in remembrance [εν υπομνησει]
As in 2 Peter 1:13. [source]
2 Peter 1:1 Like precious [ισοτιμον]
Late compound adjective Associative-instrumental case after ισοτιμον — isotimon Equal to τηι ημων — tēi hēmōn (the faith of us).In the righteousness Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 In the righteousness [εν δικαιοσυνηι]
Definite because of the preposition εν — en and the following genitive even though anarthrous. The O.T. sense of δικαιοσυνη — dikaiosunē applied to God (Romans 1:17) and here to Christ.Of our God and Saviour Jesus Christ (του τεου ημων και σωτηρος Ιησου Χριστου — tou theou hēmōn kai sōtēros Iēsou Christou). So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:1 Of our God and Saviour Jesus Christ [του τεου ημων και σωτηρος Ιησου Χριστου]
So the one article (του — tou) with τεου — theou and σωτηρος — sōtēros requires precisely as with του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou (of our Lord and Saviour Jesus Christ), one person, not two, in 2 Peter 1:11 as in 2 Peter 2:20; 2 Peter 3:2, 2 Peter 3:18. So in 1 Peter 1:3 we have ο τεος και πατηρ — ho theos kai patēr (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, Grammar, p. 786), as even Schmiedel (Winer-Schmiedel, Grammatik, p. 158) admits: “Grammar demands that one person be meant.” Moulton (Prol., p. 84) cites papyri examples of like usage of τεος — theos for the Roman emperors. See the same idiom in Titus 2:13. The use of τεος — theos by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in John 1:1 disproves the Johannine authorship of the Fourth Gospel and the same use in Titus 2:13 disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John 20:28) and he himself had called him the Son of God (Matthew 16:16). [source]
2 Peter 1:2 In the knowledge [εν επιγνωσει]
Full (additional, επι — epi) knowledge as in 2 Peter 1:8 (only γνωσις — gnōsis in 2 Peter 1:5, 2 Peter 1:6; 2 Peter 3:18), but επιγνωσιν — epignōsin again in 2 Peter 1:3, 2 Peter 1:8; 2 Peter 2:20. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special γνωσις — gnōsis God and of Jesus our Lord At first sight the idiom here seems to require one person as in 2 Peter 1:1, though there is a second article (του — tou) before κυριου — kuriou and Ιησου — Iēsou is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only του κυριου ημων — tou kuriou hēmōn (our Lord) from which the three other readings may have come. Elsewhere in 2 Peter γνωσις — gnōsis and επιγνωσις — epignōsis are used of Christ alone. The text of 2 Peter is not in a good state of preservation. [source]
2 Peter 3:3 Knowing this first [τουτο πρωτον γινωσκοντες]
Present active participle of γινωσκω — ginōskō See 2 Peter 1:20 for this identical phrase. Nominative absolute here where accusative γινωσκοντας — ginōskontas would be regular. Peter now takes up the παρουσια — parousia (2 Peter 1:16) after having discussed the δυναμις — dunamis of Christ. [source]
2 Peter 3:14 Wherefore [διο]
As in 2 Peter 1:10, 2 Peter 1:12. [source]
2 Peter 3:14 Give diligence [σπουδασατε]
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]
2 Peter 3:18 In the grace and knowledge [εν χαριτι και γνωσει]
Locative case with εν — en Grow in both. Keep it up. See note on 2 Peter 1:1 for the idiomatic use of the single article To Christ.For ever “Unto the day of eternity.” So Sirach 18:9f. One of the various ways of expressing eternity by the use of αιων — aiōn So εις τον αιωνα — eis ton aiōna in John 6:5; John 12:34. [source]
2 Peter 1:5 Adding on your part [παρεισπερω]
First aorist active participle of εισπερω — pareispherō old double compound, to bring in Old word from πασαν σπουδην — speudō to hasten (Luke 19:5.). This phrase (ποιουμενος — pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται — poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων — ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη — pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε — en (in, on) with each step.Supply (επιχορηγεω — epichorēgēsate). First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:5 In your faith [πιστις]
Faith or αγαπη — pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε — en (in, on) with each step.Supply (επιχορηγεω — epichorēgēsate). First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:11 Shall be supplied [επιχορηγητησεται]
Future passive of επιχορηγεω — epichorēgeō for which see 2 Peter 1:5. You supply the virtues above and God will supply the entrance See Colossians 3:16 for this adverb.Into the eternal kingdom The believer‘s inheritance of 1 Peter 1:4 is here termed kingdom, but “eternal” Curiously again in the Stratonicea inscription we find της αιωνιου αρχης — tēs aiōniou archēs (of the eternal rule) applied to “the lords of Rome.” But this is the spiritual reign of God in men‘s hearts here on earth (1 Peter 2:9) and in heaven.Of our Lord and Saviour Jesus Christ (του κυριου ημων και σωτηρος Ιησου Χριστου — tou kuriou hēmōn kai sōtēros Iēsou Christou). For which idiom see note on 2 Peter 1:1. [source]
2 Peter 1:13 So long as [επ οσον]
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]
2 Peter 1:15 At every time [εκαστοτε]
As need arises, old adverb, here alone in N.T.After my decease (μετα την εμην εχοδον — meta tēn emēn exodon). For εχοδος — exodos meaning death see Luke 9:31, and for departure from Egypt (way out, εχ οδος — exεχειν υμας — hodos) see Hebrews 11:22, the only other N.T. examples. Here again Peter was present on the Transfiguration mount when the talk was about the “exodus” of Jesus from earth.That ye may be able Literally, “that ye may have it,” the same idiom with σπουδασω — echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται — spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω — tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη — poieō (as in 2 Peter 1:10). μναομαι — Mnēmē is an old word (from μνειαν ποιουμαι — mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 1:15 That ye may be able [εχω]
Literally, “that ye may have it,” the same idiom with σπουδασω — echō and the infinitive in Mark 14:8; Matthew 18:25. It is the object-infinitive after την τουτων μνημην ποιεισται — spoudasō (I will give diligence, for which see 2 Peter 1:10).To call these things to remembrance (ποιεω — tēn toutōn mnēmēn poieisthai). Present middle infinitive of Μνημη — poieō (as in 2 Peter 1:10). μναομαι — Mnēmē is an old word (from μνειαν ποιουμαι — mnaomai), here alone in N.T. This idiom, like the Latin mentionem facere, is common in the old writers (papyri also both for “mention” and “remembrance”), here only in N.T., but in Romans 1:20 we have mneian poioumai (I make mention). Either sense suits here. It is possible, as Irenaeus (iii. I. I) thought, that Peter had in mind Mark‘s Gospel, which would help them after Peter was gone. Mark‘s Gospel was probably already written at Peter‘s suggestion, but Peter may have that fact in mind here. [source]
2 Peter 1:19 Made more sure [βεβαιοτερον]
Predicate accusative of the comparative adjective βεβαιος — bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God‘s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ‘s deity than the Transfiguration.Whereunto (ωι — hōi). Dative of the relative referring to “the prophetic word made more sure.”That ye take heed Present active participle with νουν — noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες — prosechontes of λυχνος — luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 2:1 False prophets also [και πσευδοπροπηται]
In contrast with the true prophets just pictured in 2 Peter 1:20. Late compound in lxx and Philo, common in N.T. (Matthew 7:15). Allusion to the O.T. times like Balaam and others (Jeremiah 6:13; Jeremiah 28:9; Ezekiel 13:9).False teachers (πσευδοδιδασκαλοι — pseudodidaskaloi). Late and rare compound (πσευδησ διδασκαλος — pseudēsεσονται — didaskalos) here alone in N.T. Peter pictures them as in the future here (εισιν — esontai shall be) and again as already present (επλανητησαν — eisin are, 2 Peter 2:17), or in the past (παρεισαχουσιν — eplanēthēsan they went astray, 2 Peter 2:15).Shall privily bring in Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Shall privily bring in [παρεισαγω]
Future active of παρεισαγω — pareisagō late double compound εισαγω — pareisagō to bring in Descriptive genitive, “heresies of destruction” (marked by destruction) as in Luke 16:8. αιρεω — Hairesis (from αρνουμενοι — haireō) is simply a choosing, a school, a sect like that of the Sadducees (Acts 5:17), of the Pharisees (Acts 15:5), and of Christians as Paul admitted (Acts 24:5). These “tenets” (Galatians 5:20) led to destruction.Denying Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:1 Denying [αρνεομαι]
Present middle participle of και τον δεσποτην — arneomai This the Gnostics did, the very thing that Peter did, alas (Matthew 26:70) even after Christ‘s words (Matthew 10:33).Even the Master (τον αγορασαντα αυτους — kai ton despotēn). Old word for absolute master, here of Christ as in Judges 1:4, and also of God (Acts 4:24). Without the evil sense in our “despot.”That bought them First aorist active articular participle of λυτροω — agorazō same idea with ταχινην απωλειαν — lutroō in 1 Peter 1:18. These were professing Christians, at any rate, these heretics.Swift destruction (ταχινην — tachinēn apōleian). See 2 Peter 1:14 for απωλειαν — tachinēn and note repetition of επαγοντες — apōleian This is always the tragedy of such false prophets, the fate that they bring on (epagontes) themselves. [source]
2 Peter 2:18 Of vanity [ματαιοτητος]
Late and rare word (from ματαιος — mataios empty, vain), often in lxx, in N.T. here, Romans 8:20; Ephesians 4:17.By lasciviousness (ασελγειαις — aselgeiais). Instrumental plural, “by lascivious acts.” Note asyndeton as in 2 Peter 1:9, 2 Peter 1:17.Those who are just escaping So A B read ολιγως — oligōs (slightly, a little), while Aleph C K L P read οντως — ontōs (actually). Ολιγως — Oligōs late and rare, only here in N.T. So again the Textus Receptus has αποπυγοντας — apophugontas (second aorist active participle, clean escaped) while the correct text is the present active αποπευγοντας — apopheugontas them that live in error Accusative case after αποπευγοντας — apopheugontas (escaping from) according to regular idiom. Peter often uses αναστρεπω — anastrephō and αναστροπη — anastrophē f0). [source]
2 Peter 3:1 This is now the second epistle that I write unto you [ταυτην ηδη δευτεραν υμιν γραπω επιστολην]
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]
2 Peter 3:4 Where is the promise of his coming? [που εστιν η επαγγελια της παρουσιας αυτου]
This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια — parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
1 John 2:8 Shineth [φαίνει]
See on John 1:5. Compare Revelation 1:16; Revelation 8:12; Revelation 21:23; 2 Peter 1:19. See also Romans 13:11sqq.; Titus 2:11; Titus 3:4. [source]
2 John 1:10 Bring [φέρει]
For the use of the verb see John 18:29; Acts 25:18; 2 Peter 2:11; 2 Peter 1:17, 2 Peter 1:18; 1 Peter 1:13. [source]
3 John 1:6 Thou shalt do well [καλῶς ποιὴσεις]
For the phrase, see Acts 10:33; Philemon 4:14; James 2:8, James 2:19; 2 Peter 1:19. Rev., renders the whole: whom thou wilt do well to set forward on their journey worthily of God. [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
3 John 1:10 I will bring to remembrance [υπομνησω]
Future active indicative of υπομιμνησκω — hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει — ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος — phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας — hēmās (us).With wicked words (λογοις πονηροις — logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω — arkeō with usual negative μη — mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι — epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος — autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει — kōluei). “He hinders.” Present active indicative of κωλυω — kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει — ekballei can be understood in various ways, like κωλυει — kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Jude 1:7 Giving themselves over to fornication [ἐκπορνεύσασαι]
Rev., more strictly, having given, etc. Only here in New Testament. The force of ἐκ is out and out; giving themselves up utterly. See on followed, 2 Peter 1:16. [source]
Jude 1:3 Of our common salvation [περι της κοινης ημων σωτηριας]
See this use of κοινος — koinos (common to all) in Titus 1:4 with πιστις — pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν — isotimon pistin which see. [source]
Jude 1:4 Ungodly men [ασεβεις]
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]
Jude 1:4 Our only Master and Lord [τον μονον δεσποτην και κυριον ημων]
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]
Jude 1:5 To put you in remembrance [υπομνησαι]
See 2 Peter 1:12 υπομιμνησκειν — hupomimnēskein (present active infinitive there, first aorist active infinitive here). [source]
Jude 1:24 From stumbling [απταιστους]
Verbal from πταιω — ptaiō to stumble (James 3:2; 2 Peter 1:10), sure-footed as of a horse that does not stumble (Xenophon), and so of a good man (Epictetus, Marcus Antoninus). [source]
Jude 1:3 All diligence [πασαν σπουδην]
As in 2 Peter 1:5.Of our common salvation (περι της κοινης ημων σωτηριας — peri tēs koinēs hēmōn sōtērias). See this use of κοινος — koinos (common to all) in Titus 1:4 with πιστις — pistis while in 2 Peter 1:1 we have ισοτιμον πιστιν — isotimon pistin which see.I was constrained “I had necessity” like Luke 14:18; Hebrews 7:27.To contend earnestly (επαγωνιζεσται — epagōnizesthai). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (επι — epi) striving to the already strong αγωνιζεσται — agōnizesthai (αγων — agōn contest). Cf. 1 Timothy 6:12 αγωνιζου τον καλον αγωνα — agōnizou ton kalon agōna the faith (τηιπιστει — tēi- απαχ παραδοτεισηι — pistei). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in Judges 1:20; Galatians 1:23; Galatians 3:23; Philemon 1:27.Once for all delivered First aorist passive participle feminine dative singular of paradidōmi for which see 2 Peter 2:21. See also 2 Thessalonians 2:15; 1 Corinthians 11:2; 1 Timothy 6:20. [source]
Jude 1:4 Set forth [προγεγραμμενοι]
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]
Jude 1:5 Though ye know all things once for all [ειδοτας απαχ παντα]
Concessive perfect (sense of present) active participle as in 2 Peter 1:12, but without καιπερ — kaiper Lord Some MSS. add Ιησους — Iēsous The use of κυριος — kurios here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (Adumbr. p. 133) explains, Exodus 23:20, by ο μυστικος εκεινος αγγελος Ιησους — ho mustikos ekeinos aggelos Iēsous (that mystical angel Jesus). For the mystic reference to Christ see 1 Corinthians 10:4, 1 Corinthians 10:9; Hebrews 11:26. Some MSS. here add τεος — theos instead of Ιησους — Iēsous Adverbial accusative, “the second time.” After having saved the people out of Egypt.Destroyed (απωλεσεν — apōlesen). First aorist active indicative of απολλυμι — apollumi old verb, to destroy.Them that believed not First aorist active articular participle of πιστευω — pisteuō The reference is to Numbers 14:27-37, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude is not in 2 Peter, but is discussed in 1 Corinthians 10:5-11; Heb 3:18-4:2. [source]
Revelation 2:28 The morning-star [τὸν ἀστέρα τὸν πρωΐ́νόν]
The star, that of the morning. One of John's characteristic constructions. See on 1 John 4:9. The reference is, most probably, to Christ himself. See Revelation 22:16. He will give Himself. This interpretation falls in with the promise of power over the nations in Revelation 2:26. The star was the ancient emblem of sovereignty. See Numbers 24:17; Matthew 2:2. “It was the symbol of sovereignty on its brighter and benignant side, and was therefore the fitting and necessary complement of the dread attributes that had gone before. The king came not only to judge and punish, but also to illumine and cheer” (Plumptre). Compare 2 Peter 1:19. [source]
Revelation 17:14 Called and chosen and faithful [κλητοι και εκλεκτοι και πιστοι]
These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 17:14 Shall war against the Lamb [μετα του τηριου πολεμησουσιν]
Future active of πολεμεο — polemeo to war. As allies of the beast (the servant of the dragon, Revelation 12:7) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in Revelation 16:13.And the Lamb shall overcome them (και το αρνιον νικησει αυτους — kai to arnion nikēsei autous). Future active of νικαω — nikaō This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before.For he is Lord of lords and King of kings The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 17:14 For he is Lord of lords and King of kings [οτι Κυριος κυριων εστιν και ασιλευς βασιλεων]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 22:16 Have sent [επεμπσα]
First aorist active indicative of πεμπω — pempō used here in the same sense as αποστειλας — aposteilas in Revelation 1:1 as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God.For the churches (επι ταις εκκλησιαις — epi tais ekklēsiais). For this use of επι — epi see Revelation 10:11; John 12:16. It is not just for the seven churches (Revelation 1:4), but for all the churches in the world then and now.I am the root and the offspring of David See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]
Revelation 22:16 I am the root and the offspring of David [Εγω ειμι η ριζα και το γενος Δαυειδ]
See Revelation 5:5 for “the root of David,” to which John now adds το γενος — to genos in the sense of “offspring” (Acts 17:28.), not of family or race (Acts 4:6; Acts 7:13). Cf. Matthew 22:42-45.The bright, the morning star (ο αστηρ ο λαμπρος ο πρωινος — ho astēr ho lampros ho prōinos). The Davidic King is called a star in Numbers 24:17; Luke 1:78. This “day-star” (πωσπορος — phōsphoros) is interpreted as Christ (2 Peter 1:19). In Revelation 2:28 the phrase “the morning star” occurs in Christ‘s words, which is here interpreted. Christ is the Light that was coming into the world (John 1:9; John 8:12). [source]

What do the individual words in 2 Peter 1:1 mean?

Simon Peter a servant and apostle of Jesus Christ To those equally precious with ours having obtained a faith through [the] righteousness of the God of us Savior Jesus
Συμεὼν Πέτρος δοῦλος καὶ ἀπόστολος Ἰησοῦ Χριστοῦ Τοῖς ἰσότιμον ἡμῖν λαχοῦσιν πίστιν ἐν δικαιοσύνῃ τοῦ Θεοῦ ἡμῶν Σωτῆρος Ἰησοῦ

Συμεὼν  Simon 
Parse: Noun, Nominative Masculine Singular
Root: Συμεών  
Sense: the second son of Jacob by Leah.
Πέτρος  Peter 
Parse: Noun, Nominative Masculine Singular
Root: Πέτρος  
Sense: one of the twelve disciples of Jesus.
δοῦλος  a  servant 
Parse: Noun, Nominative Masculine Singular
Root: δοῦλοσ1 
Sense: a slave, bondman, man of servile condition.
ἀπόστολος  apostle 
Parse: Noun, Nominative Masculine Singular
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.
Ἰησοῦ  of  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Τοῖς  To  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἰσότιμον  equally  precious 
Parse: Adjective, Accusative Feminine Singular
Root: ἰσότιμος  
Sense: equally precious.
ἡμῖν  with  ours 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
λαχοῦσιν  having  obtained 
Parse: Verb, Aorist Participle Active, Dative Masculine Plural
Root: λαγχάνω  
Sense: to obtain by lot.
πίστιν  a  faith 
Parse: Noun, Accusative Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
ἐν  through 
Parse: Preposition
Root: ἐν 
Sense: in, by, with etc.
δικαιοσύνῃ  [the]  righteousness 
Parse: Noun, Dative Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Σωτῆρος  Savior 
Parse: Noun, Genitive Masculine Singular
Root: σωτήρ  
Sense: saviour, deliverer, preserver.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.