KJV: These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
YLT: These are wells without water, and clouds by a tempest driven, to whom the thick gloom of the darkness to the age hath been kept;
Darby: These are springs without water, and mists driven by storm, to whom the gloom of darkness is reserved for ever.
ASV: These are springs without water, and mists driven by a storm; for whom the blackness of darkness hath been reserved.
Οὗτοί | These |
Parse: Demonstrative Pronoun, Nominative Masculine Plural Root: οὗτος Sense: this. |
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πηγαὶ | springs |
Parse: Noun, Nominative Feminine Plural Root: πηγή Sense: fountain, spring. |
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ἄνυδροι | without water |
Parse: Adjective, Nominative Feminine Plural Root: ἄνυδρος Sense: without water. |
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ὁμίχλαι | mists |
Parse: Noun, Nominative Feminine Plural Root: ἀχλύς Sense: mist, dimness. |
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λαίλαπος | storm |
Parse: Noun, Genitive Feminine Singular Root: λαῖλαψ Sense: a whirlwind, a tempestuous wind. |
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ἐλαυνόμεναι | being driven |
Parse: Verb, Present Participle Middle or Passive, Nominative Feminine Plural Root: ἐλαύνω Sense: to drive. |
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οἷς | for whom |
Parse: Personal / Relative Pronoun, Dative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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ζόφος | gloom |
Parse: Noun, Nominative Masculine Singular Root: ζόφος Sense: darkness, blackness. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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σκότους | of darkness |
Parse: Noun, Genitive Neuter Singular Root: σκότος Sense: darkness. |
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τετήρηται | has been reserved |
Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: τηρέω Sense: to attend to carefully, take care of. |
Greek Commentary for 2 Peter 2:17
As in Matthew 12:43; Luke 11:24. Old word for common and disappointing experience of travellers in the orient. [source]
Old word for fog, here alone in N.T.Driven by a storm (υπο λαιλαπος ελαυνομεναι hupo lailapos elaunomenai). Λαιλαπς Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω elaunō for driving power of wind and waves.For whom Dative case of personal interest.The blackness (ο ζοπος ho zophos). See 2 Peter 2:4 for this word.Hath been reserved Perfect passive participle of τηρεω tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
Λαιλαπς Lailaps is a squall (Mark 4:37; Luke 8:23, only other N.T. examples). See James 3:4 for another example of ελαυνω elaunō for driving power of wind and waves. [source]
Dative case of personal interest.The blackness (ο ζοπος ho zophos). See 2 Peter 2:4 for this word.Hath been reserved Perfect passive participle of τηρεω tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
See 2 Peter 2:4 for this word. [source]
Perfect passive participle of τηρεω tēreō for which see 2 Peter 2:4, 2 Peter 2:9. [source]
Reverse Greek Commentary Search for 2 Peter 2:17
Σκοτία , darkness, is a word peculiar to later Greek, and used in the New Testament almost exclusively by John. It occurs once in Matthew 10:27, and once in Luke 12:3. The more common New Testament word is σκότος , from the same root, which appears in σκιά , shadow, and σκηνή , tent. Another word for darkness, ζόφος , occurs only in Peter and Jude (2 Peter 2:4, 2 Peter 2:17; Judges 1:6, Judges 1:13). See on 2 Peter 2:4. The two words are combined in the phrase blackness of darkness (2 Peter 2:17; Judges 1:13). In classical Greek σκότος , as distinguished from ζόφος , is the stronger term, denoting the condition of darkness as opposed to light in nature. Hence of death, of the condition before birth; of night. Ζόφος , which is mainly a poetical term, signifies gloom, half-darkness, nebulousness. Here the stronger word is used. The darkness of sin is deep. The moral condition which opposes itself to divine light is utterly dark. The very light that is in it is darkness. Its condition is the opposite of that happy state of humanity indicated in John 1:4, when the life was the light of men; it is a condition in which mankind has become the prey of falsehood, folly and sin. Compare 1 John 1:9-10. Romans 1:21, Romans 1:22. [source]
Linear present active indicative of παινω phainō old verb from παω phaō to shine “The light keeps on giving light.” In the darkness (σκοτος en tēi skotiāi). Late word for the common σκια skotos (kin to ο ζοπος του σκοτου skia shadow). An evident allusion to the darkness brought on by sin. In 2 Peter 2:17 we have σκοτια ho zophos tou skotou (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of σκοτος skotia (πως skotos) for moral darkness from sin and πωτιζω παινω phōs (αυτο ου κατελαβεν phōtizō class="normal greek">καταλαμβανω phainō) for the light that is in Christ alone. In 1 John 2:8 he proclaims that “the darkness is passing by and the true light is already shining.” The Gnostics often employed these words and John takes them and puts them in the proper place. Apprehended it not (ινα μη σκοτια υμας καταλαβηι auto ou katelaben). Second aorist active indicative of ινα καταλαβηι katalambanō old verb to lay hold of, to seize. This very phrase occurs in John 12:35 (κατελαβε δε αυτους η σκοτια hina mē skotia humas katalabēi) “that darkness overtake you not,” the metaphor of night following day and in 1 Thessalonians 5:4 the same idiom (hina katalabēi) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc 8:18. The same word appears in Aleph D in John 6:17 katelabe de autous hē skotia (“but darkness overtook them,” came down on them). Hence, in spite of the Vulgate comprehenderunt, “overtook” or “overcame” seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.sa120 [source]
Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19). [source]
Concessive participle of ειμι eimi The quantitative pronoun τηλικουτος tēlikoutos occurs in the N.T. only here, 2 Corinthians 1:10; Hebrews 2:3; Revelation 16:18. If James had only seen the modern mammoth ships. But the ship on which Paul went to Malta carried 276 persons (Acts 27:37).And are driven (και ελαυνομενα kai elaunomena). Present passive participle of ελαυνω elaunō old verb, in this sense (2 Peter 2:17) for rowing (Mark 6:48; John 6:19).Rough Old adjective (from σκελλω skellō to dry up), harsh, stiff, hard (Matthew 25:24).Are yet turned (μεταγεται metagetai). Present passive indicative of the same verb, μεταγω metagō in James 3:3. James is fond of repeating words (James 1:13.; James 2:14, James 2:16; James 2:21, James 2:25).By a very small rudder For the use of υπο hupo (under) with things see Luke 8:14; 2 Peter 2:7. There is possibly personification in the use of υπο hupo for agency in James 1:14; James 2:9; Colossians 2:18. Πηδαλιου Pēdaliou (from πηδον pēdon the blade of an oar) is an old word, in N.T. only here and Acts 27:40. Ελαχιστου Elachistou is the elative superlative as in 1 Corinthians 4:3 (from the Epic ελαχυς elachus for μικρος mikros).The impulse (η ορμη hē hormē). Old word for rapid, violent motion, here of the hand that worked the rudder, in N.T. only here and Acts 14:5 (rush or onset of the people).Of the steersman Present active genitive articular participle of ευτυνω euthunō old verb, to make straight (from ευτυς euthus straight, level, Mark 1:3), in N.T. only here and John 1:23. Used also of the shepherd, the charioteer, and today it would apply to the chauffeur. “The twin figure of the control of horse and of ship are frequently found together in later Greek writers” (Ropes). As in Plutarch and Philo.Willeth (βουλεται bouletai). Present middle indicative of βουλομαι boulomai common verb to will. Here intention of the steersman lies back of the impact of the hand on the rudder. [source]
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]
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). [source]
Genitive case after επεισατο epheisato (first aorist middle indicative of πειδομαι pheidomai) and anarthrous (so more emphatic, even angels), first aorist active participle of αμαρτανω hamartanō “having sinned.”Cast them down to hell (ταρταρωσας tartarōsas). First aorist active participle of ταρταροω tartaroō late word (from ταρταρος tartaros old word in Homer, Pindar, lxx Job 40:15; 41:23, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. Ταρταρος Tartaros occurs in Enoch 20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews.Committed First aorist active indicative of παραδιδωμι paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου seirois zophou). οπος Zophos (kin to γνοποσ νεπος gnophosσειραις nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα seirais (σειροις seira chain or rope) and σειρος seirois (Σειροις seiros old word for pit, underground granary). εις κρισιν τηρουμενους Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
οπος Zophos (kin to γνοποσ νεπος gnophosσειραις nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα seirais εις κρισιν τηρουμενους Seirois is right (Aleph A B C), dative case of destination. [source]
First aorist active indicative of παραδιδωμι paradidōmi the very form solemnly used by Paul in Romans 1:21, Romans 1:26, Romans 1:28.To pits of darkness (σειροις ζοπου seirois zophou). οπος Zophos (kin to γνοποσ νεπος gnophosσειραις nephos) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, 2 Peter 2:17; Judges 1:13; Hebrews 12:18. The MSS. vary between σειρα seirais (σειροις seira chain or rope) and σειρος seirois (Σειροις seiros old word for pit, underground granary). εις κρισιν τηρουμενους Seirois is right (Aleph A B C), dative case of destination.To be reserved unto judgment Present (linear action) passive participle of κολαζομενους τηρειν tēreō “Kept for judgment.” Cf. 1 Peter 1:4. Aleph A have κρισις kolazomenous tērein as in 2 Peter 2:9. Note krisis (act of judgment). [source]
Compare 2 Peter 2:17. Possibly referring to comets, which shine a while and then pass into darkness. “They belong not to the system: they stray at random and without law, and must at last be severed from the lights which rule while they are ruled” (Lumby). [source]
Compare 2 Peter 2:17, springs without water. As clouds which seem to be charged with refreshing showers, but are borne past ( παραφερόμεναι ) and yield no rain. [source]
“Shepherding themselves.” Cf. Revelation 7:17 for this use of ποιμαινω poimainō Clouds without water Νεπελη Nephelē common word for cloud (Matthew 24:30). 2 Peter 2:17 has πηγαι ανυδροι pēgai anudroi (springs without water) and then ομιχλαι homichlai (mists) and ελαυνομεναι elaunomenai (driven) rather than περιπερομεναι peripheromenai here (borne around, whirled around, present passive participle of περιπερω peripherō to bear around), a powerful picture of disappointed hopes. [source]
Late and rare present active participle of επαπριζω epaphrizō used in Moschus for the foaming waves as here. Cf. Isaiah 57:20.Shame (αισχυνας aischunas). Plural “shames” (disgraces). Cf. Philemon 3:19.Wandering stars “Stars wanderers.” Πλανητης Planētēs old word (from πλαναω planaō), here alone in N.T. Some refer this to comets or shooting stars. See Isaiah 14:12 for an allusion to Babylon as the day-star who fell through pride.For ever (εις αιωνα eis aiōna). The rest of the relative clause exactly as in 2 Peter 2:17. [source]
“Stars wanderers.” Πλανητης Planētēs old word (from πλαναω planaō), here alone in N.T. Some refer this to comets or shooting stars. See Isaiah 14:12 for an allusion to Babylon as the day-star who fell through pride.For ever (εις αιωνα eis aiōna). The rest of the relative clause exactly as in 2 Peter 2:17. [source]
The rest of the relative clause exactly as in 2 Peter 2:17. [source]
See 2 Peter 2:13 for this very word and form. Masculine gender with ουτοι οι houtoi hoi rather than with the feminine σπιλαδες spilades Cf. Revelation 11:4. Construction according to sense.Shepherds that feed themselves (εαυτους ποιμαινοντες heautous poimainontes). “Shepherding themselves.” Cf. Revelation 7:17 for this use of ποιμαινω poimainō Clouds without water (νεπελαι ανυδροι nephelai anudroi). Νεπελη Nephelē common word for cloud (Matthew 24:30). 2 Peter 2:17 has πηγαι ανυδροι pēgai anudroi (springs without water) and then ομιχλαι homichlai (mists) and ελαυνομεναι elaunomenai (driven) rather than περιπερομεναι peripheromenai here (borne around, whirled around, present passive participle of περιπερω peripherō to bear around), a powerful picture of disappointed hopes.Autumn trees Late adjective (Aristotle, Polybius, Strabo) from πτινω phthinō to waste away, and οπωρα opōra autumn, here only in N.T. For ακαρπα akarpa (without fruit) see 2 Peter 1:8.Twice dead (δις αποτανοντα dis apothanonta). Second aorist active participle of αποτνησκω apothnēskō Fruitless and having died. Having died and also “uprooted” (εκριζωτεντα ekrizōthenta). First aorist passive participle of εκριζοω ekrizoō late compound, to root out, to pluck up by the roots, as in Matthew 13:29. [source]