KJV: For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water:
YLT: for this is unobserved by them willingly, that the heavens were of old, and the earth out of water and through water standing together by the word of God,
Darby: For this is hidden from them through their own wilfulness, that heavens were of old, and an earth, having its subsistence out of water and in water, by the word of God,
ASV: For this they willfully forget, that there were heavens from of old, and an earth compacted out of water and amidst water, by the word of God;
| Λανθάνει | It is concealed from |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λανθάνω Sense: to be hidden, to be hidden from one, secretly, unawares, without knowing. |
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| γὰρ | indeed |
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Parse: Conjunction Root: γάρ Sense: for. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| θέλοντας | willingly |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: θέλω Sense: to will, have in mind, intend. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| οὐρανοὶ | heavens |
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Parse: Noun, Nominative Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ἦσαν | existed |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἔκπαλαι | long ago |
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Parse: Adverb Root: ἔκπαλαι Sense: from of old. |
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| γῆ | [the] earth |
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Parse: Noun, Nominative Feminine Singular Root: γῆ Sense: arable land. |
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| ἐξ | out of |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| ὕδατος | water |
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Parse: Noun, Genitive Neuter Singular Root: ὕδωρ Sense: water. |
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| δι’ | through |
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Parse: Preposition Root: διά Sense: through. |
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| συνεστῶσα | having been composed |
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Parse: Verb, Perfect Participle Active, Nominative Feminine Singular Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
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| τῷ | by the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| λόγῳ | word |
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Parse: Noun, Dative Masculine Singular Root: λόγος Sense: of speech. |
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Greek Commentary for 2 Peter 3:5
Literally, “for this escapes them being willing.” See this use of λαντανω lanthanō (old verb, to escape notice of, to be hidden from) in Acts 26:26. The present active participle τελοντας thelontas (from τελω thelō to wish) has almost an adverbial sense here. [source]
See Paul‘s συνεστηκεν sunestēken (Colossians 1:17) “consist.” Second perfect active (intransitive) participle of συνιστημι sunistēmi feminine singular agreeing with γη gē (nearest to it) rather than with ουρανοι ouranoi (subject of ησαν ēsan imperfect plural). There is no need to make Peter mean the Jewish mystical “seven heavens” because of the plural which was used interchangeably with the singular (Matthew 5:9.).Out of water and amidst water (εχ υδατος και δι υδατος ex hudatos kai di' hudatos). Out of the primeval watery chaos (Genesis 1:2), but it is not plain what is meant by δι υδατος di' hudatos which naturally means “by means of water,” though δια dia with the genitive is used for a condition or state (Hebrews 12:1). The reference may be to Genesis 1:9, the gathering together of the waters.By the word of God Instrumental case λογωι logōi “by the fiat of God” (Genesis 1:3; Hebrews 11:3 ρηματι τεου rēmati theou). [source]
Out of the primeval watery chaos (Genesis 1:2), but it is not plain what is meant by δι υδατος di' hudatos which naturally means “by means of water,” though δια dia with the genitive is used for a condition or state (Hebrews 12:1). The reference may be to Genesis 1:9, the gathering together of the waters. [source]
Instrumental case λογωι logōi “by the fiat of God” (Genesis 1:3; Hebrews 11:3 ρηματι τεου rēmati theou). [source]
Lit., this escapes them of their own will. Rev., this they wilfully forget. [source]
But the Greek has no article. Render, there were heavens. So, too, not the earth, but an earth, as Rev. [source]
Incorrect; for the word is, literally, standing together; i.e., compacted or formed. Compare Colossians 1:17, consist. Rev., compacted. [source]
Again no article. Render out of water; denoting not the position of the earth, but the material or mediating element in the creation; the waters being gathered together in one place, and the dry land appearing. Or, possibly, with reference to the original liquid condition of the earth- without form and void. [source]
Omit the article. Διά has its usual sense here, not as Rev., amidst, but by means of. Bengel: “The water served that the earth should consist.” Expositors are much divided as to the meaning. This is the view of Huther, Salmond, and, substantially, Alford. [source]
Reverse Greek Commentary Search for 2 Peter 3:5
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
Present active participle of τελοντας thelō to wish, to will, but a difficult idiom. Some take it as like an adverb for “wilfully” somewhat like εν ετελοταπεινοπροσυνηι thelontas in 2 Peter 3:5. Others make it a Hebraism from the lxx usage, “finding pleasure in humility.” The Revised Version margin has “of his own mere will, by humility.” Hort suggested ετελοτρησκια en ethelotapeinophrosunēi (in gratuitous humility), a word that occurs in Basil and made like και τρησκειαι των αγγελων ethelothrēskia in Colossians 2:23. And worshipping of the angels (ταπεινοπροσυνην kai thrēskeiāi tōn aggelōn). In Colossians 3:12 humility (α εορακεν εμβατευων tapeinophrosunēn) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in Colossians 2:23. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. Dwelling in the things which he hath seen Some MSS. have “not,” but not genuine. This verb εμβατης embateuō (from κενεμβατευων embatēs stepping in, going in) has given much trouble. Lightfoot has actually proposed κενεμβατεω kenembateuōn (a verb that does not exist, though αιωρα kenembateō does occur) with ενεβατευσεν aiōra to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (Teaching of Paul, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who “set foot in” Present passive participle of πυσα phusioō late and vivid verb from phusa pair of bellows, in N.T. only here and 1 Corinthians 4:6, 1 Corinthians 4:18.; 1 Corinthians 8:1. Powerful picture of the self-conceit of these bombastic Gnostics. [source]
Rev., better,from of old, bringing out thus more sharply the force of ἐκ . Only here and 2 Peter 3:5. Construe with lingereth. [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 2 Peter 2:1-3. Note απωλεια apōleia (destruction) three times in Matthew 25:5. [source]
“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]
Late and common compound adverb, in N.T. only here and 2 Peter 3:5. [source]
Rather, “let not this one thing escape you.” For λαντανετω lanthanetō (present active imperative of λαντανω lanthanō) see 2 Peter 3:5. The “one thing” It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years” (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in Revelation 20:4-6. It may be a day or a day may be a thousand years. God‘s clock (παρα κυριωι para kuriōi beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly. [source]