KJV: And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;
YLT: and the old world did not spare, but the eighth person, Noah, of righteousness a preacher, did keep, a flood on the world of the impious having brought,
Darby: and spared not the old world, but preserved Noe, the eighth, a preacher of righteousness, having brought in the flood upon the world of the ungodly;
ASV: and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;
| ἀρχαίου | [the] ancient |
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Parse: Adjective, Genitive Masculine Singular Root: ἀρχαῖος Sense: that has been from the beginning, original, primal, old ancient. |
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| κόσμου | world |
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Parse: Noun, Genitive Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ἐφείσατο | He spared |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: φείδομαι Sense: to spare. |
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| ὄγδοον | one of eight |
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Parse: Adjective, Accusative Masculine Singular Root: ὄγδοος Sense: the eighth. |
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| Νῶε | Noah |
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Parse: Noun, Accusative Masculine Singular Root: Νῶε Sense: the tenth in descent from Adam, second father of the human race. |
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| δικαιοσύνης | of righteousness |
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Parse: Noun, Genitive 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. |
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| κήρυκα | a herald |
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Parse: Noun, Accusative Masculine Singular Root: κῆρυξ Sense: a herald or messenger vested with public authority, who conveyed the official messages of kings, magistrates, princes, military commanders, or who gave a public summons or demand, and performed various other duties. |
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| ἐφύλαξεν | preserved |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: φυλάσσω Sense: to guard. |
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| κατακλυσμὸν | [the] flood upon |
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Parse: Noun, Accusative Masculine Singular Root: κατακλυσμός Sense: inundation, deluge. |
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| κόσμῳ | [the] world |
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Parse: Noun, Dative Masculine Singular Root: κόσμος Sense: an apt and harmonious arrangement or constitution, order, government. |
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| ἀσεβῶν | of [the] ungodly |
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Parse: Adjective, Genitive Masculine Plural Root: ἀσεβής Sense: destitute of reverential awe towards God, condemning God, impious. |
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| ἐπάξας | having brought in |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἐπάγω Sense: to lead or bring upon. |
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Greek Commentary for 2 Peter 2:5
Genitive case after επεισατο epheisato (with ει ei understood) repeated (the second example, the deluge). This example not in Jude. Absence of the article is common in the prophetic style like 2 Peter. For αρχαιος archaios see Luke 9:8. [source]
Still part of the long protasis with ει ei first aorist active indicative of πυλασσω phulassō seven others “Eighth,” predicate accusative adjective (ordinal), classic idiom usually with αυτον auton See 1 Peter 3:20 for this same item. Some take ογδοον ogdoon with κηρυκα kēruka (eighth preacher), hardly correct.A preacher of righteousness (δικαιοσυνης κηρυκα dikaiosunēs kēruka). “Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years.When he brought First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
“Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years. [source]
First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5). [source]
Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Rev., preserved. See on 1 Peter 1:4, and compare “the Lord shut him in ” (Genesis 7:16). [source]
So the A. V., literally. Rev. is more perspicuous however: Noah with seven others. Compare 1 Peter 3:20. [source]
Lit., a herald. Compare the kindred verb κηρύσσω , to preach, everywhere in New Testament. The word herald is beautifully suggestive, at many points, of the office of a gospel minister. In the Homeric age the herald partook of the character of an ambassador. He summoned the assembly and kept order in it, and had charge of arrangements at sacrifices and festivals. The office of the heralds was sacred, and their persons inviolable; hence they were employed to bear messages between enemies. The symbol of their office was the herald's staff, or caduceus, borne by Mercury, the herald-god. This was originally an olive-branch with fillets, which were afterward formed into snakes, according to the legend that Mercury found two snakes fighting and separated them with his wand, from which circumstance they were used as an emblem of peace. Plato (“Laws,” xii., 941) thus speaks of the fidelity entailed by the office: “If any herald or ambassador carry a false message to any other city, or bring back a false message from the city to which he is sent, or be proved to have brought back, whether from friends or enemies, in his capacity of herald or ambassador, what they have never said - let him be indicted for having offended, contrary to the law, in the sacred office and appointment of Hermes and Zeus, and let there be a penalty fixed which he shall suffer or pay if he be convicted.” In later times, their position as messengers between nations at war was emphasized. In Herodotus (i., 21), the word herald is used as synonymous with apostle. “Alyattes sent a herald ( κήρυκα ) to Miletus in hopes of concluding a truce, etc. The herald ( ἀπόστολος ) went on his way to Miletus.” A priestly house at Athens bore the name of κήρυκες , heralds. [source]
The verb may be said to be used by Peter only. Besides this passage and 2 Peter 2:1, it occurs only at Acts 5:28, where Luke probably received the account from Peter as the principal actor: “ye intend to bring upon us ( ἐπαγαγεῖν ) this man's blood.” [source]
Reverse Greek Commentary Search for 2 Peter 2:5
Originally, to discharge the duty of a herald ( κήρυξ ); hence to cry out, proclaim, (see on 2 Peter 2:5). The standing expression in the New Testament for the proclamation of the Gospel; but confined to the primary announcement of the message and facts of salvation, and not including continuous instruction in the contents and connections of the message, which is expressed by διδάσκειν (to teach). Both words are used in Matthew 4:23; Matthew 9:35; Matthew 11:1). [source]
See on 2 Peter 2:5. [source]
Or proclaiming, as a herald. Compare Luke 4:18, and see on 2 Peter 2:5. [source]
Better as Rev., proclaim, as a herald. See on 2 Peter 2:5. [source]
See on preacher, 2 Peter 2:5. [source]
The proclamation. See on 2 Peter 2:5. [source]
Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke 7:22). Our word Gospel is a translation of the Greek Ευαγγελιον Euaggelion and it is for the poor.He hath sent me (απεσταλκεν με apestalken me). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God‘s Apostle to men (John 17:3, Whom thou didst send).Proclaim As a herald like Noah (2 Peter 2:5).To the captives (αιχμαλωτοις aichmalōtois). Prisoners of war will be released (αιχμη aichmē a spear point, and αλωτος halōtos from αλισκομαι haliskomai to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty First aorist active infinitive of αποστελλω apostellō Same verb as απεσταλκεν apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους tethrausmenous). Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
As a herald like Noah (2 Peter 2:5).To the captives (αιχμαλωτοις aichmalōtois). Prisoners of war will be released (αιχμη aichmē a spear point, and αλωτος halōtos from αλισκομαι haliskomai to be captured). Captured by the spear point. Common word, but here only in the N.T.Set at liberty First aorist active infinitive of αποστελλω apostellō Same verb as απεσταλκεν apestalken above. Brought in here from Isaiah 58:6. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so.Them that are bruised (τετραυσμενους tethrausmenous). Perfect passive participle of τραυω thrauō an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations. [source]
Originally, order, and hence the order of the world; the ordered universe. So in classical Greek. In the Septuagint, never the world, but the ordered total of the heavenly bodies; the host of heaven (17:3; Isaiah 24:21; 40:26). Compare, also, Proverbs href="/desk/?q=pr+17:6&sr=1">Proverbs 17:6, and see note on James 3:6. In the apocryphal books, of the universe, and mainly in the relation between God and it arising out of the creation. Thus, the king of the world (2 Maccabees 7:9); the creator or founder of the world (2 Maccabees 12:15). In the New Testament: 1. In the classical and physical sense, the universe (John href="/desk/?q=joh+17:5&sr=1">John 17:5; John 21:25.; Romans 1:20; Ephesians 1:4, etc.). 2. As the order of things of which man is the centre (Matthew 13:38; Mark 16:15; Luke 9:25; John 16:21; Ephesians 2:12; 1 Timothy 6:7). 3. Humanity as it manifests itself in and through this order (Matthew 18:7; 2 Peter 2:5; 2 Peter 3:6; Romans 3:19). Then, as sin has entered and disturbed the order of things, and made a breach between the heavenly and the earthly order, which are one in the divine ideal - 4. The order of things which is alienated from God, as manifested in and by the human race: humanity as alienated from God, and acting in opposition to him (John 1:10; John 12:31; John 15:18, John 15:19; 1 Corinthians 1:21; 1 John 2:15, etc.). The word is used here in the classical sense of the visible creation, which would appeal to the Athenians. Stanley, speaking of the name by which the Deity is known in the patriarchal age, the plural Elohim, notes that Abraham, in perceiving that all the Elohim worshipped by the numerous clans of his race meant one God, anticipated the declaration of Paul in this passage (“Jewish Church,” i., 25). Paul's statement strikes at the belief of the Epicureans, that the world was made by “a fortuitous concourse of atoms,” and of the Stoics, who denied the creation of the world by God, holding either that God animated the world, or that the world itself was God. [source]
Note repetition of επι epi Second aorist active infinitive of επαγω epagō old verb, but in the N.T. only here and 2 Peter 2:1, 2 Peter 2:5. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew 27:25). Paul tried to save the Jews (Acts 18:6; Acts 22:20). “This man” (του αντρωπου τουτου tou anthrōpou toutou). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later. [source]
See on Matthew 4:17, and see on preacher, 2 Peter 2:5. [source]
See on 2 Peter 2:5. Some find in the word an allusion to the herald ( κῆρυξ ) who summoned the contestants and proclaimed the prizes. [source]
Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb κηρύσσειν toproclaim or preach is very common in his writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philemon 1:15, etc. [source]
His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2 Peter 2:5. It is not used in Hebrews in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Matthew 12:41; Romans 2:27. [source]
First aorist passive participle of χρηματιζω chrēmatizō old word for oracular or divine communications as already in Hebrews 8:5 (cf. Matthew 2:12, Matthew 2:22, etc.). Moved with godly fear First aorist passive indicative of ευλαβεομαι eulabeomai old verb from ευλαβης eulabēs (from ευ eu and λαβειν labein to take hold well or carefully), to show oneself ευλαβης eulabēs to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Acts 23:10), often in lxx. An ark Genesis 6:15; Matthew 24:38. Shaped like a box (cf. Hebrews 9:4). Through which Through his faith as shown in building the ark. The world Sinful humanity as in Hebrews 11:38. Heir In 2 Peter 2:5 Noah is called “a preacher of righteousness” as here “heir of righteousness.” He himself believed his message about the flood. Like Enoch he walked with God (Genesis 6:9). [source]
First-class condition again with ει ei and present passive indicative of σωζω sōzō Quotation from Proverbs 11:31. See 1 Peter 3:12, 1 Peter 3:14; Matthew 5:20. But the Christian is not saved by his own righteousness (Philemon 3:9; Revelation 7:14). For μολις molis see Acts 14:18 and for ασεβης asebēs (ungodly, without reverence) see Romans 4:5; 2 Peter 2:5. [source]
Imperfect middle of the double compound απεκδεχομαι apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Still part of the long protasis with ει ei first aorist active indicative of πυλασσω phulassō seven others “Eighth,” predicate accusative adjective (ordinal), classic idiom usually with αυτον auton See 1 Peter 3:20 for this same item. Some take ογδοον ogdoon with κηρυκα kēruka (eighth preacher), hardly correct.A preacher of righteousness (δικαιοσυνης κηρυκα dikaiosunēs kēruka). “Herald” as in 1 Timothy 2:7; 2 Timothy 1:11 alone in N.T., but κηρυσσω kērussō is common. It is implied in 1 Peter 3:20 that Noah preached to the men of his time during the long years.When he brought First aorist active participle (instead of the common second aorist active επαγαγων epagagōn) of εισαγω eisagō old compound verb to bring upon, in N.T. only here and Acts 5:28 (by Peter here also).A flood (κατακλυσμον kataklusmon). Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5).Upon the world of the ungodly Anarthrous and dative case κοσμωι kosmōi The whole world were “ungodly” (ασεβεις asebeis as in 1 Peter 4:18) save Noah‘s family of eight. [source]
Old word (from κατακλυζω katakluzō to inundate), only of Noah‘s flood in N.T. (Matthew 24:38.; Luke 17:27; 2 Peter 2:5). [source]
First aorist passive participle of κατακλυζω katakluzō old compound, here only in N.T., but see κατακλυσμος kataklusmos in 2 Peter 2:5.With water (υδατι hudati). Instrumental case of υδωρ hudōr (απωλετο apōleto). Second aorist middle indicative of απολλυμι apollumi f0). [source]
Four words are used in the New Testament for old or elder. Of these γέρων and πρεσβύτερος refer merely to the age of men, or, the latter, to official position based primarily upon age. Hence the official term elder. Between the two others, ἀρχαῖος and παλαιός , the distinction is not sharply maintained. Ἁρχαῖος emphasizes the reaching back to a beginning ( ἀρχή ) Thus Satan is “that old ( ἀρχαῖος ) serpent,” whose evil work was coeval with the beginning of time (Revelation 7:9; Revelation 20:2). The world before the flood is “the old ( ἀρχαῖος ) world” (2 Peter 2:5). Mnason was “an old ( ἀρχαῖος ) disciple;” not aged, but having been a disciple from the beginning (Acts 21:16). Sophocles, in “Trachiniae,” 555, gives both words. “I had an old ( παλαιὸν ) gift,” i.e., received long ago, “from the old ( ἀρχαίου ) Centaur.” The Centaur is conceived as an old-world creature, belonging to a state of things which has passed away. It carries, therefore, the idea of old fashioned: peculiar to an obsolete state of things. Παλαιός carries the sense of worn out by time, injury, sorrow, or other causes. Thus the old garment (Matthew 9:16) is παλαιόν . So the old wine-skins (Matthew 9:17). The old men of a living generation compared with the young of the same generation are παλαιοί . In παλαιός the simple conception of time dominates. In ἀρχαῖος there is often a suggestion of a character answering to the remote age. -DIVIDER- -DIVIDER- The commandment is here called old because it belonged to the first stage of the Christian church. Believers had had it from the beginning of their Christian faith. [source]
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]
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]