KJV: And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.
YLT: and saying, 'Where is the promise of his presence? for since the fathers did fall asleep, all things so remain from the beginning of the creation;'
Darby: and saying, Where is the promise of his coming? for from the time the fathers fell asleep all things remain thus from the beginning of the creation.
ASV: and saying, Where is the promise of his coming? for, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.
λέγοντες | saying |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: λέγω Sense: to say, to speak. |
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Ποῦ | Where |
Parse: Adverb Root: ποῦ Sense: somewhere. |
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ἐπαγγελία | promise |
Parse: Noun, Nominative Feminine Singular Root: ἐπαγγελία Sense: announcement. |
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τῆς | of the |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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παρουσίας | coming |
Parse: Noun, Genitive Feminine Singular Root: παρουσία Sense: presence. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἧς | [the time] that |
Parse: Personal / Relative Pronoun, Genitive Feminine Singular Root: ὅς Sense: who, which, what, that. |
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πατέρες | fathers |
Parse: Noun, Nominative Masculine Plural Root: προπάτωρ Sense: generator or male ancestor. |
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ἐκοιμήθησαν | fell asleep |
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural Root: κοιμάω Sense: to cause to sleep, put to sleep. |
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πάντα | all things |
Parse: Adjective, Nominative Neuter Plural Root: πᾶς Sense: individually. |
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οὕτως | as they were |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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διαμένει | continue |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: διαμένω Sense: to stay permanently, remain permanently, continue. |
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ἀρχῆς | [the] beginning |
Parse: Noun, Genitive Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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κτίσεως | of creation |
Parse: Noun, Genitive Feminine Singular Root: κτίσις Sense: the act of founding, establishing, building etc. |
Greek Commentary for 2 Peter 3:4
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]
“From which day.” See Luke 7:45.Fell asleep (εκοιμητησαν ekoimēthēsan). First aorist passive indicative of κοιμαω koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place).Continue Present active indicative of διαμενω diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
First aorist passive indicative of κοιμαω koimaō old verb, to put sleep, classic euphemism for death (John 11:11) like our cemetery (sleeping-place). [source]
Present active indicative of διαμενω diamenō to remain through (Luke 1:22). In statu quo.As they were (ουτως houtōs). “Thus.”From the beginning of creation Precisely so in Mark 10:6, which see. [source]
“Thus.” [source]
Precisely so in Mark 10:6, which see. [source]
Not a common phrase. It occurs only Mark 10:6; Mark 13:19; Revelation 3:14. [source]
A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking. See on Acts 7:60. [source]
Reverse Greek Commentary Search for 2 Peter 3:4
Originally, presence, from παρεῖναι , to be present. In this sense in Philemon 2:12; 2 Corinthians 10:10. Also arrival, as in 1 Corinthians 16:17; 2 Corinthians 7:6, 2 Corinthians 7:7; 2 Thessalonians 2:9; 2 Peter 3:12. Of the second coming of Christ: James 5:8; 1 John 2:28; 2 Peter 3:4; 1 Thessalonians 4:15. [source]
That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect. Within a generation scoffers will be asking where is the promise of the coming of Christ (2 Peter 3:4). They will forget that God‘s clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2 Peter 3:8). [source]
More correctly, as Rev., hath fallen asleep. See on Acts 7:60; see on 2 Peter 3:4. [source]
Lit., have fallen asleep. See on Acts 7:60; see on 2 Peter 3:4; compare Romans 7:2, where the usual word for die, ἀποθάνῃ is used. In that passage Paul is discussing the abstract question. Here the inference is more personal, which is perhaps the reason for his using the more tender expression. [source]
The word for many means, primarily, adequate, sufficient. See on Romans 15:23. Rev., not a few hardly expresses the ominous shading of the word: quite enough have died. Sleep. Better, are sleeping. Here simply as a synonym for are dead, without the peculiar restful sense which christian sentiment so commonly conveys into it. See on Acts 7:60; see on 2 Peter 3:4. [source]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
Or presence. Compare 2 Peter 3:4. Another word, ἀποκάλυψις , revelation, is used in 1 Peter 1:7, 1 Peter 1:13; 1 Peter 4:13, to describe the appearing of Christ. [source]
Associative instrumental case of μυτος muthos (old term for word, narrative, story, fiction, fable, falsehood). In N.T. only here and the Pastoral Epistles (1 Timothy 1:4, etc.). Perfect passive participle of σοπιζω sophizō old word (from σοπος sophos), only twice in N.T., in causative sense to make wise (2 Timothy 3:15), to play the sophist, to invent cleverly (here) and so also in the old writers and in the papyri. Some of the false teachers apparently taught that the Gospel miracles were only allegories and not facts (Bigg). Cf. 2 Peter 2:3 for “feigned words.”When we made known unto you (εγνωρισαμεν υμιν egnōrisamen humin). First aorist active indicative of γνωριζω gnōrizō to make known unto you. Possibly by Peter himself.The power and coming These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
These words can refer (Chase) to the Incarnation, just as is true of επιπανεια epiphaneia in 2 Timothy 1:10 (second coming in 1 Timothy 6:14), and is true of παρουσια parousia (2 Corinthians 7:6 of Titus). But elsewhere in the N.T. παρουσια parousia (technical term in the papyri for the coming of a king or other high dignitary), when used of Christ, refers to his second coming (2 Peter 3:4, 2 Peter 3:12).But we were eye-witnesses (αλλ εποπται γενητεντες all' epoptai genēthentes). First aorist passive participle of γινομαι ginomai “but having become eye-witnesses.” Εποπται Epoptai old word (from εποπτω epoptō like εποπτευω epopteuō in 1 Peter 2:12; 1 Peter 3:2), used of those who attained the third or highest degree of initiates in the Eleusinian mysteries (common in the inscriptions). Cf. αυτοπτης autoptēs in Luke 1:2.Of his majesty Late and rare word (lxx and papyri) from μεγαλειος megaleios (Acts 2:11), in N.T. only here, Luke 9:43 (of God); Acts 19:27 (of Artemis). Peter clearly felt that he and James and John were lifted to the highest stage of initiation at the Transfiguration of Christ. Emphatic εκεινου ekeinou as in 2 Timothy 2:26. [source]
Instrumental case. Πλαστος Plastos is verbal adjective (from πλασσω plassō to mould as from clay, for which see Romans 9:20), here only in N.T. “With forged words.” See sample in 2 Peter 3:4.Shall make merchandise of you (υμας εμπορευσονται humas emporeusontai). Future middle of εμπορευομαι emporeuomai (from εμπορος emporos a travelling merchant), old word, to go in for trade, in N.T. only here and James 4:13, which see. Cf. our emporium (John 2:16, market house).Whose sentence “For whom (dative case) the sentence” (verdict, not process κρισις krisis).Now from of old (εκπαλαι ekpalai). Late and common compound adverb, in N.T. only here and 2 Peter 3:5.Lingereth not “Is not idle,” old verb, αργεω argeō (from αργος argos not working, alpha privative and εργον ergon), here only in N.T.Slumbereth not (ου νυσταζει ou nustazei). Old and common verb (from νυω nuō to nod), in N.T. only here and Matthew 25:5. Note απωλεια apōleia (destruction) three times in 2 Peter 2:1-3. [source]