07350
 Peter may also have had an intimation by vision of his
 approaching death (cf. the legend _Domine quo vadis_) as Paul
 often did
 # Ac 16:9; 18:9; 21:11; 23:11; 27:23
 \\At every time\\ (\\hekastote\\). As need arises, old adverb, here alone
 in N.T. \\After my decease\\ (\\meta tn emn exodon\\). For \\exodos\\
 meaning death see
 # Lu 9:31
 and for departure from Egypt (way out, \\ex, hodos\\) see
 # Heb 11:22
 the only other N.T. examples. Here again Peter was present on the
 Transfiguration mount when the talk was about the "exodus" of
 Jesus from earth. \\That ye may be able\\ (\\echein humas\\). Literally,
 "that ye may have it," the same idiom with \\ech\\ and the
 infinitive in
 # Mr 14:8; Mt 18:25
 It is the object-infinitive after \\spoudas\\ (I will give
 diligence, for which see verse
 # 10
 \\To call these things to remembrance\\ (\\tn toutn mnmn\\
 \\poieisthai\\). Present middle infinitive of \\poie\\ (as in verse
 # 10
 \\Mnm\\ is an old word (from \\mnaomai\\), here alone in N.T. This
 idiom, like the Latin _mentionem facere_, is common in the old
 writers (papyri also both for "mention" and "remembrance"), here
 only in N.T., but in
 # Ro 1:20
 we have \\mneian poioumai\\ (I make mention). Either sense suits
 here. It is possible, as Irenaeus (iii. I. I) thought, that Peter
 had in mind Mark's Gospel, which would help them after Peter was
 gone. Mark's Gospel was probably already written at Peter's
 suggestion, but Peter may have that fact in mind here.

07351
 \\We did not follow\\ (\\ouk exakolouthsantes\\). First aorist active
 participle of \\exakolouthe\\, late compound verb, to follow out
 (Polybius, Plutarch, LXX, papyri, inscriptions as of death
 following for any Gentile in the temple violating the barrier),
 with emphatic negative \\ouk\\, "not having followed." See also
 # 2:2
 for this verb. \\Cunningly devised fables\\ (\\sesophismenois muthois\\).
 Associative instrumental case of \\muthos\\ (old term for word,
 narrative, story, fiction, fable, falsehood). In N.T. only here
 and the Pastoral Epistles
 # 1Ti 1:4
 etc.). Perfect passive participle of \\sophiz\\, old word (from
 \\sophos\\), only twice in N.T., in causative sense to make wise
 # 2Ti 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.
 # 2:3
 for "feigned words." \\When we made known unto you\\ (\\egnrisamen\\
 \\humin\\). First aorist active indicative of \\gnriz\\, to make known
 unto you. Possibly by Peter himself. \\The power and coming\\ (\\tn\\
 \\dunamin kai parousian\\). These words can refer (Chase) to the
 Incarnation, just as is true of \\epiphaneia\\ in
 # 2Ti 1:10
 (second coming in
 # 1Ti 6:14
 and is true of \\parousia\\
 # 2Co 7:6
 of Titus). But elsewhere in the N.T. \\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
 # 2Pe 3:4,12
 \\But we were eye-witnesses\\ (\\all' epoptai genthentes\\). First
 aorist passive participle of \\ginomai\\, "but having become
 eye-witnesses." \\Epoptai\\, old word (from \\epopt\\ like \\epopteu\\ in
 # 1Pe 2:12; 3:2
 used of those who attained the third or highest degree of
 initiates in the Eleusinian mysteries (common in the
 inscriptions). Cf. \\autopts\\ in
 # Lu 1:2
 \\Of his majesty\\ (\\ts ekeinou megaleiottos\\). Late and rare word
 (LXX and papyri) from \\megaleios\\
 # Ac 2:11
 in N.T. only here,
 # Lu 9:43
 (of God);
 # Ac 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 \\ekeinou\\ as in
 # 2Ti 2:26

07352
 \\For he received\\ (\\labn gar\\). Second aorist active participle
 nominative singular of \\lamban\\, "he having received," but there
 is no finite verb, anacoluthon, changing in verse
 # 19
 (after parenthesis in
 # 18
 to \\echomen bebaioteron\\ rather than \\ebebaisen\\. \\When there came\\
 \\such a voice to him\\ (\\phns enechtheiss auti toiasde\\). Genitive
 absolute with first aorist passive participle feminine singular
 of \\pher\\ (cf.
 # 1Pe 1:13
 repeated \\enechtheisan\\ in verse
 # 18
 \\Phn\\ (voice) is used also of Pentecost
 # Ac 2:6
 \\Toiosde\\ (classical demonstrative) occurs here alone in the N.T.
 \\From the excellent glory\\ (\\hupo ts megaloprepous doxs\\). "By the
 majestic glory." \\Megalopreps\\, old compound (\\megas\\, great,
 \\prepei\\, it is becoming), here only in N.T., several times in
 O.T., Apocr. (II Macc. 8:15), adverb in the inscriptions.
 Probably a reference to \\nephel phtein\\ (bright cloud, shekinah)
 in
 # Mt 17:5
 The words given here from the "voice" agree exactly with
 # Mt 17:5
 except the order and the use of \\eis hon\\ rather than \\en hi\\. Mark
 # Mr 9:7
 and Luke
 # Lu 9:35
 have \\akouete\\. But Peter did not need any Gospel for his report
 here.

07353
 \\This voice\\ (\\tautn tn phnn\\). The one referred to in verse
 # 17
 \\We heard\\ (\\kousamen\\). First aorist active indicative of \\akou\\, a
 definite experience of Peter. \\Brought\\ (\\enechtheisan\\). "Borne" as
 in verse
 # 17
 \\When we were with him\\ (\\sun auti ontes\\). Present active
 participle of \\eimi\\, "being with him." \\In the holy mount\\ (\\en ti\\
 \\hagii orei\\). Made holy by the majestic glory. See
 # Eze 28:14
 for "holy mount of God," there Sinai, this one probably one of
 the lower slopes of Hermon. Peter's account is independent of the
 Synoptic narrative, but agrees with it in all essentials.

07354
 \\The word of prophecy\\ (\\ton prophtikon logon\\). "The prophetic
 word." Cf.
 # 1Pe 1:10
 a reference to all the Messianic prophecies. \\Made more sure\\
 (\\bebaioteron\\). Predicate accusative of the comparative adjective
 \\bebaios\\
 # 2Pe 1:10
 The Transfiguration scene confirmed the Messianic prophecies and
 made clear the deity of Jesus Christ as God's Beloved Son. Some
 with less likelihood take Peter to mean that the word of prophecy
 is a surer confirmation of Christ's deity than the
 Transfiguration. \\Whereunto\\ (\\hi\\). Dative of the relative
 referring to "the prophetic word made more sure." \\That ye take\\
 \\heed\\ (\\prosechontes\\). Present active participle with \\noun\\ (mind)
 understood, "holding your mind upon" with the dative (\\hi\\). \\As\\
 \\unto a lamp\\ (\\hs luchni\\). Dative also after \\prosechontes\\ of
 \\luchnos\\, old word
 # Mt 5:15
 \\Shining\\ (\\phainonti\\). Dative also present active participle of
 \\phain\\, to shine
 # Joh 1:5
 So of the Baptist
 # Joh 5:35
 \\In a dark place\\ (\\en auchmri topi\\). Old adjective, parched,
 squalid, dirty, dark, murky, here only in N.T., though in
 Aristotle and on tombstone for a boy. \\Until the day dawn\\ (\\hes\\
 \\hou hmera diaugasi\\). First aorist active subjunctive of
 \\diaugaz\\ with temporal conjunction \\hes hou\\, usual construction
 for future time. Late compound verb \\diaugaz\\ (Polybius, Plutarch,
 papyri) from \\dia\\ and \\aug\\, to shine through, here only in N.T.
 \\The day-star\\ (\\phsphoros\\). Old compound adjective (\\phs\\, light,
 \\pher\\, to bring), light-bringing, light-bearer (Lucifer) applied
 to Venus as the morning star. Our word \\phosphorus\\ is this word.
 In the LXX \\hesphoros\\ occurs. Cf.
 # Mal 4:2; Lu 1:76-79; Re 22:16
 for "dawn" applied to the Messiah. \\Arise\\ (\\anateili\\). First
 aorist active subjunctive of \\anatell\\
 # Jas 1:11; Mt 5:45

07355
 \\Knowing this first\\ (\\touto prton ginskontes\\). Agreeing with
 \\poieite\\ like \\prosechontes\\ in verse
 # 19
 \\No prophecy of Scripture\\ (\\psa prophteia ou\\). Like the Hebrew
 _lo-kl_, but also in the papyri as in
 # 1Jo 2:21
 (Robertson, _Grammar_, p. 753). \\Is\\ (\\ginetai\\). Rather "comes,"
 "springs" (Alford), not "is" (\\estin\\). \\Of private interpretation\\
 (\\idias epiluses\\). Ablative case of origin or source in the
 predicate as with \\gnms\\ in
 # Ac 20:3
 and with \\tou theou\\ and \\ex hmn\\ in
 # 2Co 4:7
 "No prophecy of Scripture comes out of private disclosure," not
 "of private interpretation." The usual meaning of \\epilusis\\ is
 explanation, but the word does not occur elsewhere in the N.T. It
 occurs in the papyri in the sense of solution and even of
 discharge of a debt. Spitta urges "dissolved" as the idea here.
 The verb \\epilu\\, to unloose, to untie, to release, occurs twice
 in the N.T., once
 # Mr 4:34
 where it can mean "disclose" about parables, the other
 # Ac 19:39
 where it means to decide. It is the prophet's grasp of the
 prophecy, not that of the readers that is here presented, as the
 next verse shows.

07356
 \\For\\ (\\gar\\). The reason for the previous statement that no prophet
 starts a prophecy himself. He is not a self-starter. \\Came\\
 (\\nechth\\). First aorist passive indicative of \\pher\\ (verses
 # 17
 \\By the will of man\\ (\\thelmati anthrpou\\). Instrumental case of
 \\thelma\\. Prophecy is of divine origin, not of one's private
 origination (\\idias epiluses\\). \\Moved by the Holy Ghost\\ (\\hupo\\
 \\pneumatos hagiou pheromenoi\\). Present passive participle of
 \\pher\\, moved from time to time. There they "spoke from God."
 Peter is not here warning against personal interpretation of
 prophecy as the Roman Catholics say, but against the folly of
 upstart prophets with no impulse from God.

07357
 \\But there arose\\ (\\egenonto de\\). Second aorist middle indicative of
 \\ginomai\\ (cf. \\ginetai\\ in
 # 1:20
 \\False prophets also\\ (\\kai pseudoprophtai\\). In contrast with the
 true prophets just pictured in
 # 1:20
 Late compound in LXX and Philo, common in N.T.
 # Mt 7:15
 Allusion to the O.T. times like Balaam and others
 # Jer 6:13; 28:9; Eze 13:9
 \\False teachers\\ (\\pseudodidaskaloi\\). Late and rare compound
 (\\pseuds, didaskalos\\) here alone in N.T. Peter pictures them as
 in the future here (\\esontai\\, shall be) and again as already
 present (\\eisin\\, are, verse
 # 17
 or in the past (\\eplanthsan\\, they went astray, verse
 # 15
 \\Shall privily bring in\\ (\\pareisaxousin\\). Future active of
 \\pareisag\\, late double compound \\pareisag\\, to bring in
 (\\eisag\\), by the side (\\para\\), as if secretly, here alone in N.T.,
 but see \\pareisaktous\\ in
 # Ga 2:4
 (verbal adjective of this same verb). \\Destructive heresies\\
 (\\haireseis apleias\\). Descriptive genitive, "heresies of
 destruction" (marked by destruction) as in
 # Lu 16:8
 \\Hairesis\\ (from \\haire\\) is simply a choosing, a school, a sect
 like that of the Sadducees
 # Ac 5:17
 of the Pharisees
 # Ac 15:5
 and of Christians as Paul admitted
 # Ac 24:5
 These "tenets"
 # Ga 5:20
 led to destruction. \\Denying\\ (\\arnoumenoi\\). Present middle
 participle of \\arneomai\\. This the Gnostics did, the very thing
 that Peter did, alas
 # Mt 26:70
 even after Christ's words
 # Mt 10:33
 \\Even the Master\\ (\\kai ton despotn\\). Old word for absolute master,
 here of Christ as in
 # Jude 1:4
 and also of God
 # Ac 4:24
 Without the evil sense in our "despot." \\That bought them\\ (\\ton\\
 \\agorasanta autous\\). First aorist active articular participle of
 \\agoraz\\, same idea with \\lutro\\ in
 # 1Pe 1:18
 These were professing Christians, at any rate, these heretics.
 \\Swift destruction\\ (\\tachinn apleian\\). See
 # 1:14
 for \\tachinn\\ and note repetition of \\apleian\\. This is always the
 tragedy of such false prophets, the fate that they bring on
 (\\epagontes\\) themselves.

07358
 \\Lascivious doings\\ (\\aselgeiais\\). Associative instrumental ease
 after \\exakolouthsousin\\ (future active, for which verb see
 # 1:16
 See
 # 1Pe 4:3
 for this word. \\By reason of whom\\ (\\di' hous\\). "Because of whom"
 (accusative case of relative, referring to \\polloi\\, many). \\Autn\\
 (their) refers to \\pseudodidaskaloi\\ (false teachers) while \\polloi\\
 to their deluded followers. See
 # Ro 2:23
 for a picture of such conduct by Jews (quotation from
 # Isa 52:5
 with \\blasphme\\ used as here with \\di' humas\\, because of you). \\The\\
 \\way of truth\\ (\\h hodos ts altheias\\). \\Hodos\\ (way) occurs often
 in N.T. for Christianity
 # Ac 9:2; 16:17; 18:25; 22:4; 24:14
 This phrase is in
 # Ge 24:48
 as "the right road," and that is what Peter means here. So
 # Ps 119:30
 See again
 # 2:15,21

07359
 \\In covetousness\\ (\\en pleonexii\\). As did Balaam (verse
 # 15
 These licentious Gnostics made money out of their dupes. A merely
 intellectual Gnosticism had its fruit in immorality and fraud.
 \\With feigned words\\ (\\plastois logois\\). Instrumental case. \\Plastos\\
 is verbal adjective (from \\plass\\, to mould as from clay, for
 which see
 # Ro 9:20
 here only in N.T. "With forged words." See sample in
 # 3:4
 \\Shall make merchandise of you\\ (\\humas emporeusontai\\). Future
 middle of \\emporeuomai\\ (from \\emporos\\, a travelling merchant), old
 word, to go in for trade, in N.T. only here and
 # Jas 4:13
 which see. Cf. our emporium
 # Joh 2:16
 market house). \\Whose sentence\\ (\\hois to krima\\). "For whom (dative
 case) the sentence" (verdict, not process \\krisis\\). \\Now from of\\
 \\old\\ (\\ekpalai\\). Late and common compound adverb, in N.T. only here
 and
 # 3:5
 \\Lingereth not\\ (\\ouk argei\\). "Is not idle," old verb, \\arge\\ (from
 \\argos\\ not working, alpha privative and \\ergon\\), here only in N.T.
 \\Slumbereth not\\ (\\ou nustazei\\). Old and common verb (from \\nu\\ to
 nod), in N.T. only here and
 # Mt 25:5
 Note \\apleia\\ (destruction) three times in verses
 # 1-3

07360
 \\For if God spared not\\ (\\ei gar ho theos ouk epheisato\\). First
 instance (\\gar\\) of certain doom, that of the fallen angels.
 Condition of the first class precisely like that in
 # Ro 11:21
 save that here the normal apodosis (\\humn ou pheisetai\\) is not
 expressed as there, but is simply implied in verse
 # 9
 by \\oiden kurios ruesthai\\ (the Lord knows how to deliver) after
 the parenthesis in verse
 # 8
 \\Angels when they sinned\\ (\\aggeln hamartsantn\\). Genitive case
 after \\epheisato\\ (first aorist middle indicative of \\pheidomai\\) and
 anarthrous (so more emphatic, even angels), first aorist active
 participle of \\hamartan\\, "having sinned." \\Cast them down to hell\\
 (\\tartarsas\\). First aorist active participle of \\tartaro\\, late
 word (from \\tartaros\\, old word in Homer, Pindar, LXX
 # Job 40:15; 41:23
 Philo, inscriptions, the dark and doleful abode of the wicked
 dead like the Gehenna of the Jews), found here alone save in a
 scholion on Homer. \\Tartaros\\ occurs in Enoch 20:2 as the place of
 punishment of the fallen angels, while Gehenna is for apostate
 Jews. \\Committed\\ (\\paredken\\). First aorist active indicative of
 \\paradidmi\\, the very form solemnly used by Paul in
 # Ro 1:21,26,28
 \\To pits of darkness\\ (\\seirois zophou\\). \\Zophos\\ (kin to \\gnophos,\\
 \\nephos\\) is an old word, blackness, gloom of the nether world in
 Homer, in N.T. only here, verse
 # 17; Jude 1:13; Heb 12:18
 The MSS. vary between \\seirais\\ (\\seira\\, chain or rope) and
 \\seirois\\ (\\seiros\\, old word for pit, underground granary).
 \\Seirois\\ is right (Aleph A B C), dative case of destination. \\To be\\
 \\reserved unto judgment\\ (\\eis krisin troumenous\\). Present (linear
 action) passive participle of \\tre\\. "Kept for judgment." Cf.
 # 1Pe 1:4
 Aleph A have \\kolazomenous trein\\ as in verse
 # 9
 Note \\krisis\\ (act of judgment).

07361
 \\The ancient world\\ (\\archaiou kosmou\\). Genitive case after
 \\epheisato\\ (with \\ei\\ understood) repeated (the second example, the
 deluge). This example not in Jude. Absence of the article is
 common in the prophetic style like II Peter. For \\archaios\\ see
 # Lu 9:8
 \\Preserved\\ (\\ephulaxen\\). Still part of the long protasis with \\ei\\,
 first aorist active indicative of \\phulass\\. \\With seven others\\
 (\\ogdoon\\). "Eighth," predicate accusative adjective (ordinal),
 classic idiom usually with \\auton\\. See
 # 1Pe 3:20
 for this same item. Some take \\ogdoon\\ with \\kruka\\ (eighth
 preacher), hardly correct. \\A preacher of righteousness\\
 (\\dikaiosuns kruka\\). "Herald" as in
 # 1Ti 2:7; 2Ti 1:11
 alone in N.T., but \\kruss\\ is common. It is implied in
 # 1Pe 3:20
 that Noah preached to the men of his time during the long years.
 \\When he brought\\ (\\epaxas\\). First aorist active participle (instead
 of the common second aorist active \\epagagn\\) of \\eisag\\, old
 compound verb to bring upon, in N.T. only here and
 # Ac 5:28
 (by Peter here also). \\A flood\\ (\\kataklusmon\\). Old word (from
 \\katakluz\\, to inundate), only of Noah's flood in N.T.
 # Mt 24:38; Lu 17:27; 2Pe 2:5
 \\Upon the world of the ungodly\\ (\\kosmoi asebn\\). Anarthrous and
 dative case \\kosmi\\. The whole world were "ungodly" (\\asebeis\\ as in
 # 1Pe 4:18
 save Noah's family of eight.

07362
 \\Turning into ashes\\ (\\tephrsas\\). First aorist participle of
 \\tephro\\, late word from \\tephra\\, ashes (in Dio Cassius of an
 eruption of Vesuvius, Philo), here alone in N.T. \\The cities of\\
 \\Sodom and Gomorrah\\ (\\poleis Sodomn kai Gomorrs\\). Genitive of
 apposition after \\poleis\\ (cities), though it makes sense as
 possessive genitive, for
 # Jude 1:7
 speaks of the cities around these two. The third example, the
 cities of the plain. See
 # Ge 19:24
 \\Condemned them\\ (\\katekrinen\\). First aorist active indicative of
 \\katakrin\\, still part of the protasis with \\ei\\. \\With an overthrow\\
 (\\katastrophi\\). Instrumental case or even dative like \\thanati\\
 with \\katakrin\\ in
 # Mt 20:18
 But Westcott and Hort reject the word here because not in B C
 Coptic. \\Having made them\\ (\\tetheiks\\). Perfect active participle
 of \\tithmi\\. \\An example\\ (\\hupodeigma\\). For which see
 # Jas 5:10; Joh 13:15
 Cf.
 # 1Pe 2:21
 \\Unto those that should live ungodly\\ (\\mellontn asebesin\\). Rather,
 "unto ungodly men of things about to be" (see
 # Heb 11:20
 for this use of \\mellontn\\). But Aleph A C K L read \\asebein\\
 (present active infinitive) with \\mellontn\\=\\asebsontn\\ (future
 active participle of \\asebe\\), from which we have our translation.

07363
 \\And delivered\\ (\\kai erusato\\). First aorist middle of \\ruomai\\ as in
 # Mt 6:13
 still part of the protasis with \\ei\\. \\Righteous Lot\\ (\\dikaion Lot\\).
 This adjective \\dikaios\\ occurs three times in verses
 # 7,8
 See Wisdom 10:6. \\Sore distressed\\ (\\kataponoumenon\\). Present
 passive participle of \\katapone\\, late and common verb, to work
 down, to exhaust with labor, to distress, in N.T. only here and
 # Ac 7:24
 \\By the lascivious life of the wicked\\ (\\hupo ts tn athesmn en\\
 \\aselgeii anastrophs\\). "By the life in lasciviousness of the
 lawless." \\Athesmos\\ (alpha privative and \\thesmos\\), late and common
 adjective (cf. \\athemitos\\
 # 1Pe 4:3
 for rebels against law (of nature and conscience here).
 \\Anastroph\\ is frequent in I Peter.

07364
 \\For\\ (\\gar\\). Parenthetical explanation in verse
 # 8
 of the remark about Lot. \\Dwelling\\ (\\enkatoikn\\). Present active
 participle of \\enkatoike\\, old but rare double compound, here only
 in N.T. \\In seeing and hearing\\ (\\blemmati kai akoi\\). "By sight
 (instrumental case of \\blemma\\, old word, from \\blep\\ to see, here
 only in N.T.) and hearing" (instrumental case of \\ako\\ from \\akou\\,
 to hear, common as
 # Mt 13:14
 \\From day to day\\ (\\hmeran ex hmers\\). "Day in day out."
 Accusative of time and ablative with \\ex\\. Same idiom in
 # Ps 96:2
 for the more common \\ex hmeras eis hmeran\\. \\Vexed\\ (\\ebasanizen\\).
 Imperfect active (kept on vexing) of \\basaniz\\, old word, to test
 metals, to torment
 # Mt 8:29
 \\With their lawless deeds\\ (\\anomois ergois\\). Instrumental case of
 cause, "because of their lawless (contrary to law) deeds." For
 \\anomos\\ see
 # 2Th 2:8

07365
 \\The Lord knoweth how\\ (\\oiden kurios\\). The actual apodosis of the
 long protasis begun in verse
 # 4
 God can deliver his servants as shown by Noah and Lot and he will
 deliver you. The idiomatic use of \\oida\\ and the infinitive
 (\\ruesthai\\ present middle and see verse
 # 7
 for knowing how as in
 # Mt 7:11; Jas 4:17
 \\The godly\\ (\\eusebeis\\). Old anarthrous adjective (from \\eu\\ and
 \\sebomai\\, to worship), in N.T. only here and
 # Ac 10:2,7
 (by Peter). For \\temptation\\ (\\peirasmou\\) see
 # Jas 1:2,12; 1Pe 1:6
 \\To keep\\ (\\trein\\). Present active infinitive of \\tre\\ after
 \\oiden\\. \\Unrighteous\\ (\\adikous\\). As in
 # 1Pe 3:18
 \\Under punishment\\ (\\kolazomenous\\). Present passive participle of
 \\kolaz\\, old verb (from \\kolos\\, lopped off), in N.T. only here and
 # Ac 4:21
 Present tense emphasises continuity of the punishment. See
 \\kolasin ainion\\ in
 # Mt 25:46

07366
 \\Chiefly\\ (\\malista\\). Especially. He turns now to the libertine
 heretics (verses
 # 2,7
 \\After the flesh\\ (\\opis sarkos\\). Hebraistic use of \\opis\\ as with
 \\hamartin\\ (sins) in
 # Isa 65:2
 Cf.
 # Mt 4:19; 1Ti 5:15
 \\Of defilement\\ (\\miasmou\\). Old word (from \\miain\\
 # Tit 1:15
 here only in N.T. \\Despise dominion\\ (\\kuriottos kataphronountas\\).
 \\Kuriots\\ is late word for lordship (perhaps God or Christ) (from
 \\Kurios\\), in
 # Col 1:16; Eph 1:21; Jude 1:8
 Genitive case after \\kataphrountas\\ (thinking down on,
 # Mt 6:24
 \\Daring\\ (\\tolmtai\\). Old substantive (from \\tolma\\, to dare), daring
 men, here only in N.T. \\Self-willed\\ (\\authadeis\\). Old adjective
 (from \\autos\\ and \\hdomai\\), self-pleasing, arrogant, in N.T. only
 here and
 # Tit 1:7
 \\They tremble not to rail at dignities\\ (\\doxas ou tremousin\\
 \\blasphmountes\\). "They tremble not blaspheming dignities." \\Trem\\
 is old verb
 # Mr 5:33
 used only in present as here and imperfect. Here with the
 complementary participle \\blasphmountes\\ rather than the
 infinitive \\blasphmein\\. See
 # Jude 1:8
 Perhaps these dignities (\\doxas\\) are angels (\\evil\\).

07367
 \\Whereas\\ (\\hopou\\). Loose use of \\hopou\\ (in Xenophon) = "wherein."
 \\Though greater\\ (\\meizones ontes\\). Than the evil \\doxai\\. Concessive
 participle and comparative adjective. \\In might and strength\\
 (\\ischui kai dunamei\\). Locative case. Both indwelling strength
 (\\ischus\\,
 # Mr 12:30
 and ability (\\dunamis\\,
 # Mt 25:15
 \\Railing judgment\\ (\\blasphemon krisin\\). "Blasphemous accusation."
 \\Against them\\ (\\kat' autn\\). The evil angels (\\doxai\\). \\Before the\\
 \\Lord\\ (\\para kurii\\). In God's presence. See
 # Jude 1:9
 and possibly Enoch 9.

07368
 \\But these\\ (\\houtoi de\\). The false teachers of verse
 # 1
 \\As creatures\\ (\\za\\). Living creatures, old word, from \\zos\\
 (alive),
 # Jude 1:10; Re 4:6-9
 \\Without reason\\ (\\aloga\\). Old adjective, in N.T. only here,
 # Jude 1:10; Ac 25:27
 Brute beasts like \\thria\\ (wild animals). \\Born\\ (\\gegennmena\\).
 Perfect passive participle of \\genna\\. \\Mere animals\\ (\\phusika\\). Old
 adjective in \\-ikos\\ (from \\phusis\\, nature), natural animals, here
 only in N.T. \\To be taken\\ (\\eis halsin\\). "For capture" (old
 substantive, from \\halo\\, here only in N.T.). \\And destroyed\\ (\\kai\\
 \\phthoran\\). "And for destruction" just like a beast of prey
 caught. See
 # 1:4
 \\In matters whereof they are ignorant\\ (\\en hois agnoousin\\). "In
 which things they are ignorant." Here \\en hois\\ = \\en toutois ha\\ (in
 those things which), a common Greek idiom. For \\agnoe\\ (present
 active indicative) see
 # 1Th 4:13; 1Ti 1:7
 for a like picture of loud ignoramuses posing as professional
 experts. \\Shall in their destroying surely be destroyed\\ (\\en ti\\
 \\phthori autn phtharsontai\\). Second future passive of \\phtheir\\.
 Rhetorical Hebraism in the use of \\en phthori\\ (same root as
 \\phtheir\\), word four times in II Peter. See
 # Jude 1:10

07369
 \\Suffering wrong\\ (\\adikoumenoi\\). Present middle or passive
 participle of \\adike\\ to do wrong. So Aleph B P, but A C K L have
 \\komioumenoi\\ (future middle participle of \\komiz\\), shall receive.
 \\As the hire of wrong-doing\\ (\\misthon adikias\\). The Elephantine
 papyrus has the passive of \\adike\\ in the sense of being
 defrauded, and that may be the idea here. Peter plays on words
 again here as often in II Peter. The picture proceeds now with
 participles like \\hgoumenoi\\ (counting). \\Pleasure\\ (\\hdonn\\). See
 # Jas 4:1,3
 \\To revel in the daytime\\ (\\tn en hmeri truphn\\). "The in the
 daytime revel" (old word \\truph\\ from \\thrupt\\, to enervate, in
 N.T. only here and
 # Lu 7:25
 \\Spots\\ (\\spiloi\\). Old word for disfiguring spot, in N.T. only here
 and
 # Eph 5:27
 \\Blemishes\\ (\\mmoi\\). Old word for blot (kin to \\mu\\), only here in
 N.T. See
 # 1Pe 1:19
 for \\ammos kai aspilos\\. \\Revelling\\ (\\entruphntes\\). Present active
 participle of \\entrupha\\, old compound for living in luxury, only
 here in N.T. \\In their love-feasts\\ (\\en tais agapais\\). So B Sah,
 but Aleph A C K L P read \\apatais\\ (in their deceivings). If
 \\agapais\\ is genuine as it is in
 # Jude 1:12
 they are the only N.T. examples of this use of \\agap\\. \\While they\\
 \\feast with you\\ (\\suneuchoumenoi\\). Present passive participle of
 late and rare verb \\suneuche\\ (\\sun\\, together, and \\euche\\, to
 feed abundantly) to entertain with. Clement of Alex. (_Paed_. ii.
 I. 6) applies \\euchia\\ to the \\agap\\.

07370
 \\Of adultery\\ (\\moichalidos\\). Rather, "of an adulteress," like
 # Jas 4:4
 Vivid picture of a man who cannot see a woman without lascivious
 thoughts toward her (Mayor). Cf.
 # Mt 5:28
 \\That cannot cease\\ (\\akatapastous\\). Reading of A B in place of
 \\akatapaustous\\ (alpha privative and verbal of \\katapau\\, to cease).
 "Unable to stop." This a late verbal, only here in N.T. It is
 probable that \\akatapastous\\ is merely a misspelling of
 \\akatapaustous\\. \\From sin\\ (\\hamartias\\). Ablative case as in
 # 1Pe 4:1
 (\\hamartias\\). Insatiable lust. \\Enticing\\ (\\deleazontes\\). Present
 active participle of \\deleaz\\, to catch by bait as in verse
 # 18; Jas 1:14
 \\Unsteadfast\\ (\\astriktous\\). Late verbal adjective (alpha privative
 and \\striz\\), in Longinus and Vettius Valens, here alone in N.T.
 \\Exercised\\ (\\gegumnasmenn\\). Perfect passive predicate participle
 with \\echontes\\, from \\gumnaz\\ precisely as in
 # Heb 5:14
 Rhetorical metaphor from the gymnasium. \\In covetousness\\
 (\\pleonexias\\). Genitive case after the participle. \\Children of\\
 \\cursing\\ (\\kataras tekna\\). Hebraism like \\tekna hupakos\\ in
 # 1Pe 1:14
 = accursed (\\kataratoi\\).

07371
 \\Forsaking\\ (\\kataleipontes\\). Present active participle of
 \\kataleip\\ (continually leaving) or \\katalipontes\\ (second aorist
 active), having left. \\The right way\\ (\\eutheian hodon\\). "The
 straight way" of
 # 1Sa 12:23
 (cf.
 # Mt 7:13
 for this use of \\hodos\\), "the way of truth"
 # 2:2
 \\They went astray\\ (\\eplanthsan\\). First aorist passive indicative
 of \\plana\\, like
 # Mr 12:24
 \\The way of Balaam\\ (\\ti hodi tou Balaam\\). Associative
 instrumental case after \\exakolouthsantes\\, for which verb see
 # 1:16; 2:2
 These false teachers, as shown in verse
 # 13
 followed the way of Balaam, "who loved the hire of wrong-doing"
 (\\hos misthon adikias gapsen\\).

07372
 \\But he was rebuked\\ (\\elegxin de eschen\\). "But he had rebuke."
 Second aorist active indicative of \\ech\\ and accusative of
 \\elegxis\\ (late word from \\elegch\\, a periphrasis for \\elegch\\,
 here only in N.T. \\For his own transgression\\ (\\idias paranomias\\).
 Objective genitive of \\paranomia\\, old word (from \\paranomos\\
 lawbreaker), here only in N.T. \\A dumb ass\\ (\\hupozugion aphnon\\).
 Dumb is without voice, old word for idols and beasts. The
 adjective \\hupozugios\\ (\\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
 # Mt 21:5
 \\Spake\\ (\\phthegxamenon\\). First aorist middle participle of
 \\phtheggomai\\, old verb, to utter a sound, in N.T. only here, verse
 # 18, Ac 4:18
 \\Stayed\\ (\\eklusen\\). First aorist active indicative of \\klu\\, to
 hinder. \\Madness\\ (\\paraphronian\\). Only known example of this word
 instead of the usual \\paraphrosun\\ or \\paraphronsis\\. It is being
 beside one's wits.

07373
 \\Without water\\ (\\anudroi\\). As in
 # Mt 12:43; Lu 11:24
 Old word for common and disappointing experience of travellers in
 the orient. \\Mists\\ (\\homichlai\\). Old word for fog, here alone in
 N.T. \\Driven by a storm\\ (\\hupo lailapos elaunomenai\\). \\Lailaps\\ is a
 squall
 # Mr 4:37; Lu 8:23
 only other N.T. examples). See
 # Jas 3:4
 for another example of \\elaun\\ for driving power of wind and
 waves. \\For whom\\ (\\hois\\). Dative case of personal interest. \\The\\
 \\blackness\\ (\\ho zophos\\). See verse
 # 4
 for this word. \\Hath been reserved\\ (\\tetrtai\\). Perfect passive
 participle of \\tre\\, for which see verses
 # 4,9

07374
 \\Great swelling words\\ (\\huperogka\\). Old compound adjective (\\huper\\
 and \\ogkos\\, a swelling, swelling above and beyond), in N.T. only
 here and
 # Jude 1:16
 \\Of vanity\\ (\\mataiottos\\). Late and rare word (from \\mataios\\, empty,
 vain), often in LXX, in N.T. here,
 # Ro 8:20; Eph 4:17
 \\By lasciviousness\\ (\\aselgeiais\\). Instrumental plural, "by
 lascivious acts." Note asyndeton as in
 # 1:9,17
 \\Those who are just escaping\\ (\\tous oligs apopheugontas\\). So A B
 read \\oligs\\ (slightly, a little), while Aleph C K L P read \\onts\\
 (actually). \\Oligs\\ late and rare, only here in N.T. So again the
 Textus Receptus has \\apophugontas\\ (second aorist active
 participle, clean escaped) while the correct text is the present
 active \\apopheugontas\\. \\From them that live in error\\ (\\tous en\\
 \\plani anastrephomenous\\). Accusative case after \\apopheugontas\\
 (escaping from) according to regular idiom. Peter often uses
 \\anastreph\\ and \\anastroph\\.

07375
 \\Liberty\\ (\\eleutherian\\). Promising "personal liberty," that is
 license, after the fashion of advocates of liquor today, not the
 freedom of truth in Christ
 # Joh 8:32; Ga 5:1,13
 \\Themselves bondservants\\ (\\autoi douloi\\). "Themselves slaves" of
 corruption and sin as Paul has it in
 # Ro 6:20
 \\Of whom\\ (\\hi\\). Instrumental case, but it may mean "of what." \\Is\\
 \\overcome\\ (\\htttai\\). Perfect passive indicative of \\htta\\ (from
 \\httn\\, less) old verb, in N.T. only here, verse
 # 20; 2Co 12:13
 \\Of the same\\ (\\touti\\). "By this one (or thing)." \\Is brought into\\
 \\bondage\\ (\\dedoultai\\). Perfect passive indicative of \\doulo\\. Like
 Paul again
 # Ro 6:16,18; 8:21

07376
 \\After they have escaped\\ (\\apophugontes\\). Second aorist active
 participle here (see verse
 # 18
 \\The defilements\\ (\\ta miasmata\\). Old word miasma, from \\miain\\, here
 only in N.T. Our "miasma." The body is sacred to God. Cf.
 \\miasmou\\ in verse
 # 10
 \\They are again entangled\\ (\\palin emplakentes\\). Second aorist
 passive participle of \\emplek\\, old verb, to inweave (noosed,
 fettered), in N.T. only here and
 # 2Ti 2:4
 \\Overcome\\ (\\httntai\\). Present passive indicative of \\httao\\, for
 which see verse
 # 19
 "are repeatedly worsted." Predicate in the condition of first
 class with \\ei\\. It is not clear whether the subject here is "the
 deluded victims" (Bigg) or the false teachers themselves (Mayor).
 See
 # Heb 10:26
 for a parallel. \\Therein\\ (\\toutois\\). So locative case (in these
 "defilements"), but it can be instrumental case ("by these,"
 Strachan). \\With them\\ (\\autois\\). Dative of disadvantage, "for
 them." \\Than the first\\ (\\tn prtn\\). Ablative case after the
 comparative \\cheirona\\. See this moral drawn by Jesus
 # Mt 12:45; Lu 11:26

07377
 \\It were better\\ (\\kreitton n\\). Apodosis of a condition of second
 class without \\an\\, as is usual with clauses of possibility,
 propriety, obligation
 # Mt 26:24; 1Co 5:10; Ro 7:7; Heb 9:26
 \\Not to have known\\ (\\m epegnkenai\\). Perfect active infinitive of
 \\epiginsk\\ (cf. \\epignsei\\, verse
 # 20
 to know fully. \\The way of righteousness\\ (\\tn hodon ts\\
 \\dikaiosuns\\). For the phrase see
 # Mt 21:33
 also the way of truth
 # 2:2
 the straight way
 # 2:15
 \\After knowing it\\ (\\epignousin\\). Second aorist active participle of
 \\epiginsk\\ (just used) in the dative plural agreeing with \\autois\\
 (for them). \\To turn back\\ (\\hupostrepsai\\). First aorist active
 infinitive of \\hupostreph\\, old and common verb, to turn back, to
 return. \\From\\ (\\ek\\). Out of. So in
 # Ac 12:25
 with \\hupostreph\\. With ablative case. See
 # Ro 7:12
 for \\hagia\\ applied to \\h entol\\ (cf.
 # 1Ti 6:14
 II Peter strikes a high ethical note
 # 1:5
 \\Delivered\\ (\\paradotheiss\\). First aorist passive participle
 feminine ablative singular of \\paradidmi\\.

07378
 \\It has happened\\ (\\sumbebken\\). Perfect active indicative of
 \\sumbain\\, for which see
 # 1Pe 4:12
 \\According to the true proverb\\ (\\to ts althous paroimias\\). "The
 word (\\to\\ used absolutely, the matter of, as in
 # Mt 21:21; Jas 4:14
 of the true proverb" (\\paroimia\\ a wayside saying, for which see
 # Joh 10:6; 16:25,29
 The first proverb here given comes from
 # Pr 26:11
 \\Exerama\\ is a late and rare word (here only in N.T., in Diosc. and
 Eustath.) from \\exera\\, to vomit. \\The sow that had washed\\ (\\hs\\
 \\lousamen\\). \\Hs\\, old word for hog, here only in N.T. Participle
 first aorist direct middle of \\lou\\ shows that it is feminine
 (anarthrous). This second proverb does not occur in the O.T.,
 probably from a Gentile source because about the habit of hogs.
 Epictetus and other writers moralize on the habit of hogs, having
 once bathed in a filthy mud-hole, to delight in it. \\To wallowing\\
 (\\eis kulismon\\). "To rolling." Late and rare word (from \\kuli\\,
 # Mr 9:20
 here only in N.T. \\In the mire\\ (\\borborou\\). Objective genitive, old
 word for dung, mire, here only in N.T. J. Rendel Harris (_Story
 of Ahikar_, p. LXVII) tells of a story about a hog that went to
 the bath with people of quality, but on coming out saw a stinking
 drain and went and rolled himself in it.

07379
 \\Beloved\\ (\\agaptoi\\). With this vocative verbal (four times in this
 chapter), Peter "turns away from the Libertines and their
 victims" (Mayor). \\This is now the second epistle that I write\\
 \\unto you\\ (\\tautn d deuteran humin graph epistoln\\). Literally,
 "This already a second epistle I am writing to you." For \\d\\ see
 # Joh 21:24
 It is the predicate use of \\deuteran epistoln\\ in apposition with
 \\tautn\\, not "this second epistle." Reference apparently to I
 Peter. \\And in both of them\\ (\\en hais\\). "In which epistles." \\I stir\\
 \\up\\ (\\diegeir\\). Present active indicative, perhaps conative, "I
 try to stir up." See
 # 1:13
 \\Mind\\ (\\dianoian\\). Understanding (Plato) as in
 # 1Pe 1:13
 \\Sincere\\ (\\eilikrin\\). Old adjective of doubtful etymology
 (supposed to be \\heil\\, sunlight, and \\krin\\, to judge by it).
 Plato used it of ethical purity (\\psuch eilikrins\\) as here and
 # Php 1:10
 the only N.T. examples. \\By putting you in remembrance\\ (\\en\\
 \\hupomnsei\\). As in
 # 1:13

07380
 \\That ye should remember\\ (\\mnsthnai\\). First aorist passive
 (deponent) infinitive of \\mimnsk\\, to remind. Purpose (indirect
 command) is here expressed by this infinitive. Imperative in
 # Jude 1:17
 \\Spoken before\\ (\\proeirmenn\\). Perfect passive participle of
 \\proeipon\\ (defective verb). Genitive case \\rmatn\\ after
 \\mnsthnai\\. \\And the commandment\\ (\\kai ts entols\\). Ablative case
 with \\hupo\\ (agency). \\Of the Lord and Saviour through your\\
 \\apostles\\ (\\tn apostoln humn tou kuriou kai stros\\). \\Humn\\
 (your) is correct, not \\hmn\\ (our). But the several genitives
 complicate the sense. If \\dia\\ (through) occurred before \\tn\\
 \\apostoln\\, it would be clear. It is held by some that Peter would
 not thus speak of the twelve apostles, including himself, and
 that the forger here allows the mask to slip, but Bigg rightly
 regards this a needless inference. The meaning is that they
 should remember the teaching of their apostles and not follow the
 Gnostic libertines.

07381
 \\Knowing this first\\ (\\touto prton ginskontes\\). Present active
 participle of \\ginsk\\. See
 # 1:20
 for this identical phrase. Nominative absolute here where
 accusative \\ginskontas\\ would be regular. Peter now takes up the
 \\parousia\\
 # 1:16
 after having discussed the \\dunamis\\ of Christ. \\In the last days\\
 (\\ep' eschatn tn hmern\\). "Upon the last of the days."
 # Jude 1:18
 has it \\ep' eschatou chronou\\ (upon the last time). In
 # 1Pe 1:5
 it is \\en kairi eschati\\ (in the last time), while
 # 1Pe 1:20
 has \\ep' eschatou tn chronn\\ (upon the last of the times). John
 has usually \\ti eschati hmeri\\ (on the last day,
 # 6:39
 Here \\eschatn\\ is a predicate adjective like \\summus mons\\ (the top
 of the mountain). \\Mockers with mockery\\ (\\empaigmoni empaiktai\\).
 Note Peter's play on words again, both from \\empaiz\\
 # Mt 2:16
 to trifle with, and neither found elsewhere save \\empaikts\\ in
 # Jude 1:18; Isa 3:4
 (playing like children).

07382
 \\Where is the promise of his coming?\\ (\\pou estin h epaggelia ts\\
 \\parousias autou;\\). This is the only sample of the questions
 raised by these mockers. Peter had mentioned this subject of the
 \\parousia\\ in
 # 1:16
 Now he faces it squarely. Peter, like Paul
 # 1Th 5:1; 2Th 2:1
 preached about the second coming
 # 1:16; Ac 3:20
 as Jesus himself did repeatedly
 # Mt 24:34
 and as the angels promised at the Ascension
 # Ac 1:11
 Both Jesus and Paul
 # 2Th 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
 # Mt 24:34
 probably led some to believe that he would certainly come while
 they were alive. \\From the day that\\ (\\aph' hs\\). "From which day."
 See
 # Lu 7:45
 \\Fell asleep\\ (\\ekoimthsan\\). First aorist passive indicative of
 \\koima\\, old verb, to put sleep, classic euphemism for death
 # Joh 11:11
 like our cemetery (sleeping-place). \\Continue\\ (\\diamenei\\). Present
 active indicative of \\diamen\\, to remain through
 # Lu 1:22
 _In statu quo_. \\As they were\\ (\\houts\\). "Thus." \\From the beginning\\
 \\of creation\\ (\\ap' archs ktises\\). Precisely so in
 # Mr 10:6
 which see.

07383
 \\For this they wilfully forget\\ (\\lanthanei gar autous touto\\
 \\thelontas\\). Literally, "for this escapes them being willing." See
 this use of \\lanthan\\ (old verb, to escape notice of, to be hidden
 from) in
 # Ac 26:26
 The present active participle \\thelontas\\ (from \\thel\\, to wish) has
 almost an adverbial sense here. \\Compacted\\ (\\sunestsa\\). See Paul's
 \\sunestken\\
 # Col 1:17
 "consist." Second perfect active (intransitive) participle of
 \\sunistmi\\, feminine singular agreeing with \\g\\ (nearest to it)
 rather than with \\ouranoi\\ (subject of \\san\\ 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
 # Mt 5:9
 \\Out of water and amidst water\\ (\\ex hudatos kai di' hudatos\\). Out
 of the primeval watery chaos
 # Ge 1:2
 but it is not plain what is meant by \\di' hudatos\\, which naturally
 means "by means of water," though \\dia\\ with the genitive is used
 for a condition or state
 # Heb 12:1
 The reference may be to
 # Ge 1:9
 the gathering together of the waters. \\By the word of God\\ (\\ti tou\\
 \\theou logi\\). Instrumental case \\logi\\, "by the fiat of God"
 # Ge 1:3; Heb 11:3
 \\rmati theou\\).

07384
 \\By which means\\ (\\di' hn\\). The two waters above or the water and
 the word of God. Mayor against the MSS. reads \\di' hou\\ (singular)
 and refers it to \\logi\\ alone. \\Being overshadowed\\ (\\kataklustheis\\).
 First aorist passive participle of \\katakluz\\, old compound, here
 only in N.T., but see \\kataklusmos\\ in
 # 2:5
 \\With water\\ (\\hudati\\). Instrumental case of \\hudr\\. \\Perished\\
 (\\apleto\\). Second aorist middle indicative of \\apollumi\\.

07385
 \\That now are\\ (\\nun\\). "The now heavens" over against "the then
 world" (\\ho tote kosmos\\ verse
 # 6
 \\By the same word\\ (\\ti auti logi\\). Instrumental case again
 referring to \\logi\\ in verse
 # 6
 \\Have been stored up\\ (\\tethsaurismenoi eisin\\). Perfect passive
 indicative of \\thsauriz\\, for which verb see
 # Mt 6:19; Lu 12:21
 \\For fire\\ (\\puri\\). Dative case of \\pur\\, not with fire (instrumental
 case). The destruction of the world by fire is here pictured as
 in
 # Joe 2:30; Ps 50:3
 \\Being reserved\\ (\\troumenoi\\). Present passive participle of \\tre\\,
 for which see
 # 2:4
 \\Against\\ (\\eis\\). Unto. As in
 # 2:4,9
 and see
 # 1Pe 1:4
 for the inheritance reserved for the saints of God.

07386
 \\Forget not this one thing\\ (\\hen touto m lanthanet humas\\).
 Rather, "let not this one thing escape you." For \\lanthanet\\
 (present active imperative of \\lanthan\\) see verse
 # 5
 The "one thing" (\\hen\\) is explained by the \\hoti\\ (that) clause
 following. Peter applies the language of
 # Ps 90:4
 about the eternity of God and shortness of human life to "the
 impatience of human expectations" (Bigg) about the second coming
 of Christ. "The day of judgment is at hand
 # 1Pe 4:7
 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
 # Re 20:4-6
 It may be a day or a day may be a thousand years. God's clock
 (\\para kurii\\, beside the Lord) does not run by our timepieces.
 The scoffers scoff ignorantly.

07387
 \\Is not slack concerning his promise\\ (\\ou bradunei ts epaggelias\\).
 Ablative case \\epaggelias\\ after \\bradunei\\ (present active
 indicative of \\bradun\\, from \\bradus\\, slow), old verb, to be slow
 in, to fall short of (like \\leipetai sophias\\ in
 # Jas 1:5
 here and
 # 1Ti 3:15
 only in N.T. \\Slackness\\ (\\bradutta\\). Old substantive from \\bradus\\
 # Jas 1:19
 here only in N.T. God is not impotent nor unwilling to execute
 his promise. \\To youward\\ (\\eis humas\\). \\Pros\\ rather than \\eis\\
 after \\makrothumei\\ in
 # 1Th 5:14
 and \\epi\\ in
 # Jas 5:7
 etc. \\Not wishing\\ (\\m boulomenos\\). Present middle participle of
 \\boulomai\\. Some will perish (verse
 # 7
 but that is not God's desire. Any (\\tinas\\). Rather than "some"
 (\\tines\\) above. Accusative with the infinitive \\apolesthai\\ (second
 aorist middle of \\apollumi\\. God wishes "all" (\\pantas\\) to come
 (\\chrsai\\ first aorist active infinitive of \\chre\\, old verb, to
 make room). See
 # Ac 17:30; Ro 11:32; 1Ti 2:4; Heb 2:9
 for God's provision of grace for all who will repent.

07388
 \\The day of the Lord\\ (\\hmera kuriou\\). So Peter in
 # Ac 2:20
 (from
 # Joe 3:4
 and Paul in
 # 1Th 5:2,4; 2Th 2:2; 1Co 5:5
 and day of Christ in
 # Php 2:16
 and day of God in
 # 2:12
 and day of judgment already in
 # 2:9; 3:7
 This great day will certainly come (\\hxei\\). Future active of
 \\hk\\, old verb, to arrive, but in God's own time. \\As a thief\\ (\\hs\\
 \\klepts\\). That is suddenly, without notice. This very metaphor
 Jesus had used
 # Lu 12:39; Mt 24:43
 and Paul after him
 # 1Th 5:2
 and John will quote it also
 # Re 3:3; 16:15
 \\In the which\\ (\\en hi\\). The day when the Lord comes. \\Shall pass\\
 \\away\\ (\\pareleusontai\\). Future middle of \\parerchomai\\, old verb, to
 pass by. \\With a great noise\\ (\\roizdon\\). Late and rare adverb
 (from \\roize, roizos\\)-- Lycophron, Nicander, here only in N.T.,
 onomatopoetic, whizzing sound of rapid motion through the air
 like the flight of a bird, thunder, fierce flame. \\The elements\\
 (\\ta stoicheia\\). Old word (from \\stoichos\\ a row), in Plato in this
 sense, in other senses also in N.T. as the alphabet, ceremonial
 regulations
 # Heb 5:12; Ga 4:3; 5:1; Col 2:8
 \\Shall be dissolved\\ (\\luthsetai\\). Future passive of \\lu\\, to
 loosen, singular because \\stoicheia\\ is neuter plural. \\With fervent\\
 \\heat\\ (\\kausoumena\\). Present passive participle of \\kauso\\, late
 verb (from \\kausos\\, usually medical term for fever) and nearly
 always employed for fever temperature. Mayor suggests a
 conflagration from internal heat. Bigg thinks it merely a
 vernacular (Doric) future for \\kausomena\\ (from \\kai\\, to burn).
 \\Shall be burned up\\ (\\katakasetai\\). Repeated in verse
 # 12
 Second future passive of the compound verb \\katakai\\, to burn down
 (up), according to A L. But Aleph B K P read \\heurethsetai\\
 (future passive of \\heurisk\\, to find) "shall be found." There are
 various other readings here. The text seems corrupt.

07389
 \\To be dissolved\\ (\\luomenn\\). Present passive participle (genitive
 absolute with \\toutn pantn\\, these things all) of \\lu\\, either the
 futuristic present or the process of dissolution presented. \\What\\
 \\manner of persons\\ (\\potapous\\). Late qualitative interrogative
 pronoun for the older \\podapos\\ as in
 # Mt 8:27
 accusative case with \\dei huparchein\\ agreeing with \\hums\\ (you).
 See
 # 1:8
 for \\huparch\\. \\In all holy living and godliness\\ (\\en hagiais\\
 \\anastrophais kai eusebeiais\\). "In holy behaviours and pieties"
 (Alford). Plural of neither word elsewhere in N.T., but a
 practical plural in \\psa anastroph\\ in
 # 1Pe 1:15

07390
 \\Looking for\\ (\\prosdokntas\\). Present active participle of
 \\prosdoka\\
 # Mt 11:3
 agreeing in case (accusative plural) with \\hums\\. \\Earnestly\\
 \\desiring\\ (\\speudontas\\). Present active participle, accusative
 also, of \\speud\\, old verb, to hasten (like our speed) as in
 # Lu 2:16
 but it is sometimes transitive as here either (preferably so) to
 "hasten on the parousia" by holy living (cf.
 # 1Pe 2:12
 with which idea compare
 # Mt 6:10; Ac 3:19
 or to desire earnestly
 # Isa 16:5
 \\Being on fire\\ (\\puroumenoi\\). Present passive participle of \\puro\\,
 old verb (from pur), same idea as in verse
 # 10
 \\Shall melt\\ (\\tketai\\). Futuristic present passive indicative of
 \\tk\\, old verb, to make liquid, here only in N.T. Hort suggests
 \\txetai\\ (future middle), though
 # Isa 34:4
 has \\taksontai\\ (second future passive). The repetitions here make
 "an effective refrain" (Mayor).

07391
 \\Promise\\ (\\epaggelma\\). As in
 # 1:4
 The reference is to
 # Isa 65:17; 66:22
 See also
 # Re 21:1
 For \\kainos\\ (new)
 See note on "Mt 26:29"
 For the expectant attitude in \\prosdokmen\\ (we look for) repeated
 from verse
 # 12
 and again in verse
 # 14
 see \\apekdechometha\\ (we eagerly look for) in
 # Php 3:20
 \\Wherein\\ (\\en hois\\). The new heavens and earth. \\Dwelleth\\
 (\\katoikei\\). Has its home (\\oikos\\). Certainly "righteousness"
 (\\dikaiosun\\) is not at home in this present world either in
 individuals, families, or nations.

07392
 \\Wherefore\\ (\\dio\\). As in
 # 1:10,12
 \\Give diligence\\ (\\spoudasate\\). As in
 # 1:10
 \\That ye may be found\\ (\\heurethnai\\). First aorist passive
 infinitive (cf. \\heurethsetai\\ in verse
 # 10
 For this use of \\heurisk\\ about the end see
 # 2Co 5:3; Php 3:9; 1Pe 1:7
 \\Without spot and blameless\\ (\\aspiloi kai ammtoi\\). Predicate
 nominative after \\heurethnai\\. See
 # 2:13
 for position words \\spiloi kai mmoi\\ and
 # 1Pe 1:19
 for \\ammos\\ (so
 # Jude 1:24
 \\kai aspilos\\ (so
 # Jas 1:27
 \\Ammtos\\ (old verbal of \\mmaomai\\) only here in N.T. save some
 MSS. in
 # Php 2:15

07393
 \\In his sight\\ (\\auti\\). Ethical dative. Referring to Christ. \\Is\\
 \\salvation\\ (\\strian\\). Predicate accusative after \\hgeisthe\\ in
 apposition with \\makrothumian\\ (long-suffering), an opportunity for
 repentance (cf.
 # 1Pe 3:20
 The Lord here is Christ. \\Our beloved brother Paul\\ (\\ho agaptos\\
 \\adelphos Paulos\\). Paul applies the verbal \\agaptos\\ (beloved) to
 Epaphras
 # Col 1:7
 Onesimus
 # Col 4:9; Phm 1:16
 to Tychicus
 # Col 4:7; Eph 6:21
 and to four brethren in
 # Ro 16
 (Epainetus
 # Ro 16:5
 Ampliatus
 # Ro 16:8
 Stachys
 # Ro 16:9
 Persis
 # Ro 16:12
 It is not surprising for Peter to use it of Paul in view of
 # Gal 2:9
 in spite of
 # Ga 2:11-14
 \\Given to him\\ (\\dotheisan auti\\). First aorist passive participle
 of \\didmi\\ with dative case. Peter claimed wisdom for himself, but
 recognises that Paul had the gift also. His language here may
 have caution in it as well as commendation. "St. Peter speaks of
 him with affection and respect, yet maintains the right to
 criticise" (Bigg).

07394
 \\As also in all his epistles\\ (\\hs kai en pasais epistolais\\). We do
 not know to how many Peter here refers. There is no difficulty in
 supposing that Peter "received every one of St. Paul's Epistles
 within a month or two of its publication" (Bigg). And yet Peter
 does not here assert the formation of a canon of Paul's Epistles.
 \\Speaking in them of these things\\ (\\laln en autais peri toutn\\).
 Present active participle of \\lale\\. That is to say, Paul also
 wrote about the second coming of Christ, as is obviously true.
 \\Hard to be understood\\ (\\dusnota\\). Late verbal from \\dus\\ and
 \\noe\\ (in Aristotle, Lucian, Diog. Laert.), here only in N.T. We
 know that the Thessalonians persisted in misrepresenting Paul on
 this very subject of the second coming as Hymenaeus and Philetus
 did about the resurrection
 # 2Ti 2:17
 and Spitta holds that Paul's teaching about grace was twisted to
 mean moral laxity like
 # Ga 3:10; Ro 3:20,28; 5:20
 (with which cf.
 # 6:1
 as a case in point), etc. Peter does not say that he himself did
 not understand Paul on the subject of faith and freedom.
 \\Unlearned\\ (\\amatheis\\). Old word (alpha privative and \\manthan\\ to
 learn), ignorant, here only in N.T. \\Unsteadfast\\ (\\astriktoi\\).
 See note on "2Pe 2:14"
 \\Wrest\\ (\\streblousin\\). Present active indicative of \\streblo\\, old
 verb (from \\streblos\\ twisted, \\streph\\, to turn), here only in N.T.
 \\The other scriptures\\ (\\tas loipas graphas\\). There is no doubt that
 the apostles claimed to speak by the help of the Holy Spirit
 # 1Th 5:27; Col 4:16
 just as the prophets of old did
 # 2Pe 1:20
 Note \\loipas\\ (rest) here rather than \\allas\\ (other). Peter thus
 puts Paul's Epistles on the same plane with the O.T., which was
 also misused
 # Mt 5:21-44; 15:3-6; 19:3-10

07395
 \\Knowing these things beforehand\\ (\\proginskontes\\). Present active
 participle of \\proginsk\\ as in
 # 1Pe 1:20
 Cf. \\prton ginsk\\
 # 1:20; 3:1
 Hence they are without excuse for misunderstanding Peter or Paul
 on this subject. \\Beware\\ (\\phulassesthe\\). Present middle imperative
 of \\phulass\\, common verb, to guard. \\Lest\\ (\\hina m\\). Negative
 purpose, "that not." \\Being carried away\\ (\\sunapachthentes\\). First
 aorist passive participle of \\sunapag\\, old verb double compound,
 to carry away together with, in N.T. only here and
 # Ga 2:13
 \\With the error\\ (\\ti plani\\). Instrumental case, "by the error"
 (the wandering). \\Of the wicked\\ (\\tn athesmn\\). See on
 # 2:7
 \\Ye fall from\\ (\\ekpeste\\). Second aorist active subjunctive with
 \\hina m\\ of \\ekpipt\\, old verb, to fall out of, with the ablative
 here (\\strigmou\\, steadfastness, late word from \\striz\\, here
 alone in N.T.) as in
 # Ga 5:4
 (\\ts charitos exepesate\\, ye fell out of grace).

07396
 \\But grow\\ (\\auxanete de\\). Present active imperative of \\auxan\\, in
 contrast with such a fate pictured in verse
 # 17
 "but keep on growing." \\In the grace and knowledge\\ (\\en chariti kai\\
 \\gnsei\\). Locative case with \\en\\. Grow in both. Keep it up.
 See note on "2Pe 1:1"
  for the idiomatic use of the single article (\\tou\\) here, "of our
 Lord and Saviour Jesus Christ." \\To him\\ (\\auti\\). To Christ. \\For\\
 \\ever\\ (\\eis hmeran ainos\\). "Unto the day of eternity." So Sirach
 18:9f. One of the various ways of expressing eternity by the use
 of \\ain\\. So \\eis ton aina\\ in
 # Joh 6:5; 12:34


07397
 \\That which\\ (\\ho\\). Strictly speaking, the neuter relative here is
 not personal, but the message "concerning the Word of life" (\\peri\\
 \\tou logou ts zs\\), a phrase that reminds one at once of the
 Word (\\Logos\\) in
 # Joh 1:1,14; Re 19:14
 (an incidental argument for identity of authorship for all these
 books). For discussion of the \\Logos\\
 See note on "Joh 1:1"
 ... through verse 18
 Here the \\Logos\\ is described by \\ts zs\\ (of life), while in
 # Joh 1:4
 he is called \\h z\\ (the Life) as here in verse
 # 2
 and as Jesus calls himself
 # Joh 11:25; 14:6
 an advance on the phrase here, and in
 # Re 19:14
 he is termed \\ho logos tou theou\\ (the Word of God), though in
 # Joh 1:1
 the \\Logos\\ is flatly named \\ho theos\\ (God). John does use \\ho\\ in
 a collective personal sense in
 # Joh 6:37,39
 See also \\pan ho\\ in
 # 1Jo 5:4
 \\From the beginning\\ (\\ap' archs\\). Anarthrous as in
 # Joh 1:1; 6:64; 16:4
 See same phrase in
 # 2:7
 The reference goes beyond the Christian dispensation, beyond the
 Incarnation, to the eternal purpose of God in Christ
 # Joh 3:16
 "coeval in some sense with creation" (Westcott). \\That which we\\
 \\have heard\\ (\\ho akkoamen\\). Note fourfold repetition of \\ho\\ (that
 which) without connectives (asyndeton). The perfect tense (active
 indicative of \\akou\\) stresses John's equipment to speak on this
 subject so slowly revealed. It is the literary plural unless John
 associates the elders of Ephesus with himself (Lightfoot) the men
 who certified the authenticity of the Gospel
 # Joh 21:24
 \\That which we have seen\\ (\\ho herakamen\\). Perfect active, again,
 of \\hora\\, with the same emphasis on the possession of knowledge
 by John. \\With our eyes\\ (\\tois ophthalmois hmn\\). Instrumental
 case and showing it was not imagination on John's part, not an
 optical illusion as the Docetists claimed, for Jesus had an
 actual human body. He could be heard and seen. \\That which we\\
 \\beheld\\ (\\ho etheasametha\\). Repetition with the aorist middle
 indicative of \\theaomai\\ (the very form in
 # Joh 1:14
 "a spectacle which broke on our astonished vision" (D. Smith).
 \\Handled\\ (\\epslaphsan\\). First aorist active indicative of
 \\pslapha\\, old and graphic verb (from \\psa\\, to touch), the very
 verb used by Jesus to prove that he was not a mere spirit
 # Lu 24:39
 Three senses are here appealed to (hearing, sight, touch) as
 combining to show the reality of Christ's humanity against the
 Docetic Gnostics and the qualification of John by experience to
 speak. But he is also "the Word of life" and so God Incarnate.

07398
 \\Was manifested\\ (\\ephanerth\\). First aorist passive indicative of
 \\phanero\\, to make known what already exists, whether invisible
 (B. Weiss) or visible, "intellectual or sensible" (Brooke). In
 # Col 3:4
 Paul employs it of the second coming of Christ. Verse
 # 2
 here is an important parenthesis, a mark of John's style as in
 # Joh 1:15
 By the parenthesis John heaps reassurance upon his previous
 statement of the reality of the Incarnation by the use of
 \\herakamen\\ (as in verse
 # 1
 with the assertion of the validity of his "witness" (\\marturoumen\\)
 and "message" (\\apaggellomen\\), both present active indicatives
 (literary plurals), \\apaggell\\ being the public proclamation of
 the great news
 # Joh 16:25
 \\The life, the eternal life\\ (\\tn zn tn ainion\\). Taking up \\z\\
 of verse
 # 1
 John defines the term by the adjective \\ainios\\, used 71 times in
 the N.T., 44 times with \\z\\ and 23 in John's Gospel and Epistles
 (only so used in these books by John). Here lt means the divine
 life which the Logos was and is
 # Joh 1:4; 1Jo 1:1
 \\Which\\ (\\htis\\). Qualitative relative, "which very life." \\Was with\\
 \\the Father\\ (\\n pros ton patera\\). Not \\egeneto\\, but \\n\\, and
 \\pros\\ with the accusative of intimate fellowship, precisely as in
 # Joh 1:1
 \\n pros ton theon\\ (was with God). Then John closes the
 parenthesis by repeating \\ephanerth\\.

07399
 \\That which we have seen\\ (\\ho herakamen\\). Third use of this form
 (verses
 # 1,2,3
 this time resumption after the parenthesis in verse
 # 2
 \\And heard\\ (\\kai akkoamen\\). Second (verse
 # 1
 for first) use of this form, a third in verse
 # 5
 Emphasis by repetition is a thoroughly Johannine trait. \\Declare\\
 \\we\\ (\\apaggellomen\\). Second use of this word (verse
 # 2
 for first), but \\aggelia\\ (message) and \\anaggellomen\\ (announce) in
 verse
 # 5
 \\That ye also may have\\ (\\hina kai humeis echte\\). Purpose clause
 with \\hina\\ and present active subjunctive of \\ech\\ (may keep on
 having). "Ye also" who have not seen Jesus in the flesh as well
 as those like John who have seen him. Like \\kai humin\\ (to you
 also) just before. \\Fellowship with us\\ (\\koinnian meth' hmn\\).
 Common word in this Epistle, from \\koinnos\\, partner
 # Lu 5:10
 and \\koinne\\, to share, in
 # 1Pe 4:13
 with \\meta\\ emphasising mutual relationship
 # Ac 2:42
 This Epistle often uses \\ech\\ with a substantive rather than a
 verb. \\Yea, and our fellowship\\ (\\kai h koinnia de h hmetera\\).
 Careful explanation of his meaning in the word "fellowship"
 (partnership), involving fellowship with the Father and with his
 Son Jesus Christ and only possible in Christ.
