KJV: But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.
YLT: and had a rebuke of his own iniquity -- a dumb ass, in man's voice having spoken, did forbid the madness of the prophet.
Darby: but had reproof of his own wickedness the dumb ass speaking with man's voice forbad the folly of the prophet.
ASV: but he was rebuked for his own transgression: a dumb ass spake with man's voice and stayed the madness of the prophet.
| ἔλεγξιν | reproof |
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Parse: Noun, Accusative Feminine Singular Root: ἔλεγξις Sense: refutation, rebuke. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἔσχεν | he had |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἔχω Sense: to have, i.e. to hold. |
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| ἰδίας | for his own |
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Parse: Adjective, Genitive Feminine Singular Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| παρανομίας | transgression |
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Parse: Noun, Genitive Feminine Singular Root: παρανομία Sense: breach of law, transgression, wickedness. |
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| ὑποζύγιον | [by] a donkey |
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Parse: Noun, Nominative Neuter Singular Root: ὑποζύγιον Sense: under the yoke. |
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| ἄφωνον | mute |
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Parse: Adjective, Nominative Neuter Singular Root: ἄφωνος Sense: voiceless, dumb. |
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| ἀνθρώπου | a man’s |
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Parse: Noun, Genitive Masculine Singular Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| φωνῇ | voice |
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Parse: Noun, Dative Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| φθεγξάμενον | having spoken |
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Parse: Verb, Aorist Participle Middle, Nominative Neuter Singular Root: φθέγγομαι Sense: to give out a sound, noise or cry. |
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| ἐκώλυσεν | it restrained |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: κωλύω Sense: to hinder, prevent forbid. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| προφήτου | prophet |
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Parse: Noun, Genitive Masculine Singular Root: προφήτης Sense: in Greek writings, an interpreter of oracles or of other hidden things. |
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| παραφρονίαν | madness |
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Parse: Noun, Accusative Feminine Singular Root: παράνοια Sense: madness, insanity. |
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Greek Commentary for 2 Peter 2:16
“But he had rebuke.” Second aorist active indicative of εχω echō and accusative of ελεγχις elegxis (late word from ελεγχω elegchō a periphrasis for ελεγχω elegchō here only in N.T. [source]
Objective genitive of παρανομια paranomia old word (from παρανομος paranomos lawbreaker), here only in N.T.A dumb ass (υποζυγιον απωνον hupozugion aphōnon). Dumb is without voice, old word for idols and beasts. The adjective υποζυγιος hupozugios (υπο ζυγον ον hupo zugon on) “being under a yoke,” is applied to the ass as the common beast of burden (papyri, Deissmann, Bible Studies, p. 160), in N.T. only here and Matthew 21:5.Spake First aorist middle participle of πτεγγομαι phtheggomai old verb, to utter a sound, in N.T. only here, 2 Peter 2:18, Acts 4:18.Stayed (εκωλυσεν ekōlusen). First aorist active indicative of κωλυω kōluō to hinder.Madness Only known example of this word instead of the usual παραπροσυνη paraphrosunē or παραπρονησις paraphronēsis It is being beside one‘s wits. [source]
Dumb is without voice, old word for idols and beasts. The adjective υποζυγιος hupozugios (υπο ζυγον ον hupo zugon on) “being under a yoke,” is applied to the ass as the common beast of burden (papyri, Deissmann, Bible Studies, p. 160), in N.T. only here and Matthew 21:5. [source]
First aorist middle participle of πτεγγομαι phtheggomai old verb, to utter a sound, in N.T. only here, 2 Peter 2:18, Acts 4:18.Stayed (εκωλυσεν ekōlusen). First aorist active indicative of κωλυω kōluō to hinder.Madness Only known example of this word instead of the usual παραπροσυνη paraphrosunē or παραπρονησις paraphronēsis It is being beside one‘s wits. [source]
First aorist active indicative of κωλυω kōluō to hinder. [source]
Only known example of this word instead of the usual παραπροσυνη paraphrosunē or παραπρονησις paraphronēsis It is being beside one‘s wits. [source]
Reverse Greek Commentary Search for 2 Peter 2:16
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Compare Luke 9:32; 2 Peter 2:16; 1 John 1:1; 1 John 4:14. See on Matthew 11:7; see on Matthew 23:5. The word denotes calm, continuous contemplation of an object which remains before the spectator. [source]
See on 2 Peter 2:16. [source]
Old adjective Without the faculty of speech (1 Corinthians 12:2; Acts 8:32; 2 Peter 2:16). [source]
Only here in the New Testament. See the kindred παραφρονία madness 2 Peter 2:16. Lit., being beside myself Rev., as one beside myself. This expression is stronger than that in 2 Corinthians 11:21, because the statement which it characterizes is stronger. Up to this point Paul has been asserting equality with the other teachers. Now he asserts superiority “I more;” and ironically characterizes this statement from their stand-point as madness. [source]
Of frequent occurrence in Peter, and not necessarily with an emphatic force, since the adjective is sometimes used merely as a possessive pronoun, and mostly so in Peter (1 Peter 3:1, 1 Peter 3:5; 2 Peter 2:16, 2 Peter 2:22, etc.). [source]
So B K L, but Aleph A C P read αρετη idiāi doxēi kai aretēi (either instrumental case “by” or dative “to”). Peter is fond of idios (own, 1 Peter 3:1, 1 Peter 3:5; 2 Peter 2:16, 2 Peter 2:22, etc.). “Glory” here is the manifestation of the Divine Character in Christ. For aretē see note on 1 Peter 2:9, note on Philemon 4:8, and note on 2 Peter 1:5. [source]
“All the things for life and godliness.” The new life in Christ who is the mystery of godliness (1 Timothy 3:16). Ευσεβεια Eusebeia with its cognates Genitive of the articular first aorist active participle of ιδιαι δοχηι και αρετηι kaleō Christ called Peter and all other Christians.By his own glory and virtue So B K L, but Aleph A C P read αρετη idiāi doxēi kai aretēi (either instrumental case “by” or dative “to”). Peter is fond of idios (own, 1 Peter 3:1, 1 Peter 3:5; 2 Peter 2:16, 2 Peter 2:22, etc.). “Glory” here is the manifestation of the Divine Character in Christ. For aretē see note on 1 Peter 2:9, note on Philemon 4:8, and note on 2 Peter 1:5. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]