KJV: But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.
YLT: and chiefly those going behind the flesh in desire of uncleanness, and lordship despising; presumptuous, self-complacent, dignities they are not afraid to speak evil of,
Darby: and specially those who walk after the flesh in the lust of uncleanness, and despise lordship. Bold are they, self-willed; they do not fear speaking injuriously of dignities:
ASV: but chiefly them that walk after the flesh in the lust of defilement, and despise dominion. Daring, self-willed, they tremble not to rail at dignities:
| μάλιστα | especially |
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Parse: Adverb Root: μάλιστα Sense: especially, chiefly, most of all, above all. |
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| τοὺς | those |
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Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ὀπίσω | after |
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Parse: Preposition Root: ὀπίσω Sense: back, behind, after, afterwards. |
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| σαρκὸς | [the] flesh |
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Parse: Noun, Genitive Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
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| ἐπιθυμίᾳ | [the] passion |
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Parse: Noun, Dative Feminine Singular Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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| μιασμοῦ | of defilement |
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Parse: Noun, Genitive Masculine Singular Root: μιασμός Sense: the act of defiling, defilement, pollution. |
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| πορευομένους | walking |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: πορεύομαι Sense: to lead over, carry over, transfer. |
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| κυριότητος | authority |
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Parse: Noun, Genitive Feminine Singular Root: κυριότης Sense: dominion, power, lordship. |
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| καταφρονοῦντας | despising |
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Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: καταφρονέω Sense: to contemn, despise, disdain, think little or nothing of. |
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| τολμηταὶ | Bold |
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Parse: Noun, Nominative Masculine Plural Root: τολμητής Sense: a daring man. |
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| αὐθάδεις | self-willed |
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Parse: Adjective, Nominative Masculine Plural Root: αὐθάδης Sense: self-pleasing, self-willed, arrogant. |
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| δόξας | glorious ones |
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Parse: Noun, Accusative Feminine Plural Root: δόξα Sense: opinion, judgment, view. |
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| τρέμουσιν | they tremble |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: τρέμω Sense: tremble. |
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| βλασφημοῦντες | blaspheming |
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Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: βλασφημέω Sense: to speak reproachfully, rail at, revile, calumniate, blaspheme. |
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Greek Commentary for 2 Peter 2:10
Especially. He turns now to the libertine heretics (2 Peter 2:2, 2 Peter 2:7). [source]
Hebraistic use of οπισω opisō as with αμαρτιων hamartiōn (sins) in Isaiah 65:2. Cf. Matthew 4:19; 1 Timothy 5:15.Of defilement (μιασμου miasmou). Old word (from μιαινω miainō Titus 1:15), here only in N.T.Despise dominion Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
Old word (from μιαινω miainō Titus 1:15), here only in N.T. [source]
Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T. [source]
Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
“They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
Reverse Greek Commentary Search for 2 Peter 2:10
Lit., steward of injustice. See on forgetful hearer, James 1:25; and compare words of grace, Luke 4:22; unjust judge, Luke 18:6; son of his love, Colossians 1:13; lust of uncleanness, 2 Peter 2:10. The idiom is a Hebrew one. The phrase expresses Jesus' judgment on what the steward's master praised. [source]
See note on 1 Corinthians 4:1. for Paul‘s idea of the bishop (elder) as God‘s steward (cf. 1 Corinthians 9:17; Colossians 1:25; Ephesians 3:2; 1 Timothy 1:4). Not self-willed (μη αυταδη mē authadē). Old word (from αυτοσ ηδομαι autosοργιλον hēdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. Not soon angry Old adjective from αισχροκερδη orgē (anger). Here only in N.T. Vulgate, iracundum. For “brawler” and “striker” see note on 1 Timothy 3:2. Not greedy of filthy lucre (απιλαργυρον aischrokerdē). “Not greedy of shameful gain.” Used of deacons in 1 Timothy 3:8, aphilarguron used of elders in 1 Timothy 3:3. [source]
Old word (from αυτοσ ηδομαι autosοργιλον hēdomai), self-pleasing, arrogant. In N.T. only here and 2 Peter 2:10. [source]
Only here and 2 Peter 2:10(note). [source]
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.oSelf-willed ( αὐθάδη )Only here and 2 Peter 2:10(note). [source]
Old word miasma, from μιαινω miainō here only in N.T. Our “miasma.” The body is sacred to God. Cf. μιασμου miasmou in 2 Peter 2:10.They are again entangled (παλιν εμπλακεντες palin emplakentes). Second aorist passive participle of εμπλεκω emplekō old verb, to inweave (noosed, fettered), in N.T. only here and 2 Timothy 2:4.Overcome Present passive indicative of ητταοω hēttaoō for which see 2 Peter 2:19, “are repeatedly worsted.” Predicate in the condition of first class with ει ei It is not clear whether the subject here is “the deluded victims” (Bigg) or the false teachers themselves (Mayor). See Hebrews 10:26 for a parallel.Therein (τουτοις toutois). So locative case (in these “defilements”), but it can be instrumental case (“by these,” Strachan).With them Dative of disadvantage, “for them.”Than the first (των πρωτων tōn prōtōn). Ablative case after the comparative χειρονα cheirona See this moral drawn by Jesus (Matthew 12:45; Luke 11:26). [source]
It is not easy to determine the exact meaning of these two terms. Κυριότης , dominion, occurs in three other passages, Ephesians 1:21; Colossians 1:16; 2 Peter 2:10. In the first two, and probably in the third, the reference is to angelic dignities. Some explain this passage and the one in Peter, of evil angels. In Colossians the term is used with thrones, principalities, and powers, with reference to the orders of the celestial hierarchy as conceived by Gnostic teachers, and with a view to exalt Christ above all these. Glories or dignities is used in this concrete sense only here and at 2 Peter 2:10. [source]
Compare 2 Peter 2:10; and see Romans 1:27; Leviticus 18:22, Leviticus 18:23. Also Jowett's introduction to Plato's “Symposium;” Plato's “Lawsviii., 836,841; Döllinger, “The Gentile and the Jew,” Darnell's trans., ii., 238 sq. [source]
Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10. [source]
Present middle participle of ενυπνιαζω enupniazō to dream (from ενυπνιον enupnion dream, Acts 2:17, from εν en and υπνος hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν miainousin). Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought (ατετουσιν athetousin). Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
These were also included, Admah and Zeboiim (Deuteronomy 29:23; Hosea 11:8). Zoar, the other city, was spared.In like manner (τον ομοιον τροπον ton homoion tropon). Adverbial accusative (cf. ως hōs). Like the fallen angels.Having given themselves over to fornication First aorist active participle feminine plural of εκπορνευω ekporneuō late and rare compound (perfective use of εκ ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
First aorist active participle feminine plural of εκπορνευω ekporneuō late and rare compound (perfective use of εκ ek outside the moral law), only here in N.T., but in lxx (Gen 38:24; Exod 34:15f., etc.). Cf. ασελγειαν aselgeian in Judges 1:4.Strange flesh (σαρκος ετερας sarkos heteras). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans 1:27) for which the very word “sodomy” is used (Genesis 19:4-11). The pronoun ετερας heteras (other, strange) is not in 2 Peter 2:10.Are set forth Present middle indicative of προκειμαι prokeimai old verb, to lie before, as in Hebrews 12:1.As an example (δειγμα deigma). Predicate nominative of δειγμα deigma old word (from δεικνυμι deiknumi to show), here only in N.T., sample, specimen. 2 Peter 2:6 has υποδειγμα hupodeigma (pattern).Suffering Present active participle of υπεχω hupechō old compound, to hold under, often with δικην dikēn (right, justice, sentence 2 Thessalonians 1:9) to suffer sentence (punishment), here only in N.T.Of eternal fire (πυρος αιωνιου puros aiōniou). Like δεσμοις αιδιοις desmois aidiois in Judges 1:7. Cf. the hell of fire (Matthew 5:22) and also Matthew 25:46. Jude has no mention of Lot. [source]
Like the cities of the plain.These also (και ουτοι kai houtoi). The false teachers of Judges 1:4.In their dreamings Present middle participle of ενυπνιαζω enupniazō to dream (from ενυπνιον enupnion dream, Acts 2:17, from εν en and υπνος hupnos in sleep), in Aristotle, Hippocrates, Plutarch, papyri, lxx (Joel 2:28), here only in N.T. Cf. Colossians 2:18.Defile (μιαινουσιν miainousin). Present active indicative of μιναινω minainō old verb, to stain, with sin (Titus 1:15) as here. 2 Peter 2:10 has μιασμου miasmou at nought (ατετουσιν athetousin). Present active indicative of ατετεω atheteō to annul. Both κυριοτης kuriotēs (dominion) and δοχαι doxai (dignities) occur in 2 Peter 2:10; see note for discussion. [source]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]