KJV: We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
YLT: And we have more firm the prophetic word, to which we do well giving heed, as to a lamp shining in a dark place, till day may dawn, and a morning star may arise -- in your hearts;
Darby: And we have the prophetic word made surer, to which ye do well taking heed (as to a lamp shining in an obscure place) until the day dawn and the morning star arise in your hearts;
ASV: And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the day-star arise in your hearts:
| ἔχομεν | we have |
|
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
| βεβαιότερον | more certain |
|
Parse: Adjective, Accusative Masculine Singular, Comparative Root: βέβαιος Sense: stable, fast, firm. |
|
| προφητικὸν | prophetic |
|
Parse: Adjective, Accusative Masculine Singular Root: προφητικός Sense: proceeding from a prophet. |
|
| λόγον | word |
|
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
|
| ᾧ | to which |
|
Parse: Personal / Relative Pronoun, Dative Masculine Singular Root: ὅς Sense: who, which, what, that. |
|
| καλῶς | well |
|
Parse: Adverb Root: καλῶς Sense: beautifully, finely, excellently, well. |
|
| ποιεῖτε | you do |
|
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ποιέω Sense: to make. |
|
| προσέχοντες | taking heed |
|
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: προσέχω Sense: to bring to, bring near. |
|
| λύχνῳ | to a lamp |
|
Parse: Noun, Dative Masculine Singular Root: λύχνος Sense: a lamp, candle, that is placed on a stand or candlestick. |
|
| φαίνοντι | shining |
|
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: φαίνω Sense: to bring forth into the light, cause to shine, shed light. |
|
| αὐχμηρῷ | [a] dark |
|
Parse: Adjective, Dative Masculine Singular Root: αὐχμηρός Sense: squalid, dirty. |
|
| τόπῳ | place |
|
Parse: Noun, Dative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
|
| ἕως | until |
|
Parse: Preposition Root: ἕως Sense: till, until. |
|
| οὗ | this |
|
Parse: Personal / Relative Pronoun, Genitive Masculine Singular Root: ὅς Sense: who, which, what, that. |
|
| ἡμέρα | day |
|
Parse: Noun, Nominative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| διαυγάσῃ | shall have dawned |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: διαυγάζω Sense: to shine through, to dawn. |
|
| φωσφόρος | [the] morning star |
|
Parse: Adjective, Nominative Masculine Singular Root: φωσφόρος Sense: light bringing, giving light. |
|
| ἀνατείλῃ | shall have arisen |
|
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: ἀνατέλλω Sense: rise. |
|
| καρδίαις | hearts |
|
Parse: Noun, Dative Feminine Plural Root: καρδία Sense: the heart. |
|
| ὑμῶν | of you |
|
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
Greek Commentary for 2 Peter 1:19
“The prophetic word.” Cf. 1 Peter 1:10, a reference to all the Messianic prophecies. [source]
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]
Dative of the relative referring to “the prophetic word made more sure.” [source]
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]
Dative also after προσεχοντες prosechontes of λυχνος luchnos old word (Matthew 5:15). [source]
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]
Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. [source]
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]
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. [source]
First aorist active subjunctive of ανατελλω anatellō (James 1:11; Matthew 5:45). [source]
The A. V is wrong, since more sure is used predicatively, and word has the definite article. We may explain either (a) as Rev., we have the word of prophecy made more sure, i.e., we are better certified than before as to the prophetic word by reason of this voice; or (b) we have the word of prophecy as a surer confirmation of God's truth than what we ourselves saw, i.e., Old-Testament testimony is more convincing than even the voice heard at the transfiguration. The latter seems to accord better with the words which follow. “To appreciate this we must put ourselves somewhat in the place of those for whom St. Peter wrote. The New Testament, as we have it, was to them non-existent. Therefore we can readily understand how the long line of prophetic scriptures, fulfilled in so many ways in the life of Jesus, would be a mightier form of evidence than the narrative of one single event in Peter's life” (Lumby). “Peter knew a sounder basis for faith than that of signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, 'we have something surer still in the prophetic word.' … It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of Christ” (Samuel Cox). [source]
More correctly, as Rev., a lamp. [source]
A peculiar expression. Lit., a dry place. Only here in New Testament. Rev. gives squalid, in margin. Aristotle opposes it to bright or glistering. It is a subtle association of the idea of darkness with squalor, dryness, and general neglect. [source]
Only here in New Testament. Compare the different word in Matthew 28:1, and Luke 23:54, ἐπιφώσκω . The verb is compounded of διά , through, and αὐγή , sunlight, thus carrying the picture of light breaking through the gloom. [source]
Of which our word phosphorus is a transcript. Lit.,light-bearer, like Lucifer, front lux, light, and fero, to bear. See Aeschylus, “Agamemnon, ” 245. [source]
Reverse Greek Commentary Search for 2 Peter 1:19
“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]
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]
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]
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]
Agreeing with ποιειτε poieite like προσεχοντες prosechontes in 2 Peter 1:19. [source]
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]
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]
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]
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]
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]
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]