2Pe
3:4 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '2Pe
3' or engs='2Pe
3'
經文：彼得後書 1:1-1:1 註釋:
1Pe
1:3 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Pe
1' or engs='1Pe
1'
經文：彼得後書 1:2-1:2 註釋:
{Be multiplied} (pl(8874)hunthei(885c)). First aorist passive
optative of pl(8874)hun(935c) in a wish for the future (volitive use) as
in 1Pe 1:2 Jude 1:2 . {In the knowledge} (en epign(9373)ei). Full
(additional, epi) knowledge as in 1:8 (only gn(9373)is in
1:5,6 3:18 ), but epign(9373)in again in 1:3,8 2:20 . As in
Colossians, so here full knowledge is urged against the claims of
the Gnostic heretics to special gn(9373)is. {Of God and of Jesus
our Lord} ( ou theou kai I(8873)ou tou kuriou h(886d)(936e)). At first
sight the idiom here seems to require one person as in 1:1 ,
though there is a second article ( ou) before kuriou, and
I(8873)ou is a proper name. But the text here is very uncertain.
Bengel, Spitta, Zahn, Nestle accept the short reading of P and
some Vulgate MSS. and some minuscles with only ou kuriou h(886d)(936e)
(our Lord) from which the three other readings may have come.
Elsewhere in II Peter gn(9373)is and epign(9373)is are used of Christ
alone. The text of II Peter is not in a good state of
preservation.
經文：彼得後書 1:3-1:3 註釋:
{Seeing that his divine power hath granted unto us} (h(9373)
h(886d)in t(8873) theias duname(9373) autou ded(9372)(886d)en(8873)). Genitive absolute
with the causal particle h(9373) and the perfect middle participle
of d(9372)e(935c), old verb, to bestow (d(9372)ea, gift), usually middle
as here, in N.T. elsewhere only Mr 15:45 . Autou refers to
Christ, who has "divine power" ( (8873) theias duname(9373)), since he
is heos ( 1:1 ). Theios (from heos) is an old adjective
in N.T. here and verse 4 only, except Ac 17:29 , where Paul
uses o theion for deity, thus adapting his language to his
audience as the papyri and inscriptions show. The use of heios
with an imperial connotation is very common in the papyri and the
inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown
the singular linguistic likeness between 2Pe 1:3-11 and a
remarkable inscription of the inhabitants of Stratonicea in Caria
to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii
No. 2715 a b). One of the likenesses is the use of (8873) theias
duname(9373). Peter may have read this inscription (cf. Paul in
Athens) or he may have used "the familiar forms and formulae of
religious emotion" (Deissmann), "the official liturgical language
of Asia Minor." Peter is fond of dunamis in this Epistle, and
the dunamis of Christ "is the sword which St. Peter holds over
the head of the False Teachers" (Bigg). {All things that pertain
unto life and godliness} (panta ta pros z(9388)n kai eusebeian).
"All the things for life and godliness." The new life in Christ
who is the mystery of godliness ( 1Ti 3:16 ). Eusebeia with its
cognates (euseb(8873), euseb(9373), eusebe(935c)) occurs only in this
Epistle, Acts, and the Pastoral Epistles (from eu, well, and
sebomai, to worship). {Of him that called us} ( ou
kalesantos). Genitive of the articular first aorist active
participle of kale(935c). Christ called Peter and all other
Christians. {By his own glory and virtue} (dia dox(8873) kai
aret(8873)). So B K L, but Aleph A C P read idi(8369) dox(8869) kai aret(8869)
(either instrumental case "by" or dative "to"). Peter is fond of
idios (own, 1Pe 3:1,5 2Pe 2:16,22 , etc.). "Glory" here is
the manifestation of the Divine Character in Christ. For aret(885c)
see on 氣Pe 2:9| and Php 4:8 2Pe 1:5 .
經文：彼得後書 1:4-1:4 註釋:
{Whereby} (di' h(936e)). Probably the "glory and virtue" just
mentioned, though it is possible to take it with panta ta pros,
etc., or with h(886d)in (unto us, meaning "through whom"). {He hath
granted} (ded(9372)(8874)ai). Perfect middle indicative of d(9372)e(935c), for
which see verse 3 . {His precious and exceeding great promises}
( a timia kai megista epaggelmata). Epaggelma is an old word
(from epaggell(935c)) in place of the common epaggelia, in N.T.
only here and 3:13 . Timios (precious, from im(885c), value),
three times by Peter ( 1Pe 1:7 of faith; 1:19 of the blood of
Christ; 2Pe 1:4 of Christ's promises). Megista is the elative
superlative used along with a positive adjective ( imia). {That
ye may become} (hina gen(8873)the). Purpose clause with hina and
second aorist middle subjunctive of ginomai. {Through these}
(dia tout(936e)). The promises. {Partakers} (koin(936e)oi). Partners,
sharers in, for which word see 1Pe 5:1 . {Of the divine nature}
( heias phuse(9373)). This phrase, like o theion in Ac 17:29 ,
"belongs rather to Hellenism than to the Bible" (Bigg). It is a
Stoic phrase, but not with the Stoic meaning. Peter is referring
to the new birth as 1Pe 1:23 (anagegenn(886d)enoi). The same
phrase occurs in an inscription possibly under the influence of
Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped}
(apophugontes). Second aorist active participle of apopheug(935c),
old compound verb, in N.T. only here and 2:18-20 , with the
ablative here (phthor(8373), old word from phtheir(935c), moral decay
as in 2:12 ) and the accusative there. {By lust} (en
epithumi(8369)). Caused by, consisting in, lust. "Man becomes either
regenerate or degenerate" (Strachan).
經文：彼得後書 1:5-1:5 註釋:
{Yea, and for this very cause} (kai auto touto de).
Adverbial accusative (auto touto) here, a classic idiom, with
both kai and de. Cf. kai touto ( Php 1:29 ), outo
men--touto de ( Heb 10:33 ). "The soul of religion is the
practical part" (Bunyan). Because of the new birth and the
promises we have a part to play. {Adding on your part}
(pareisenegkantes). First aorist active participle of
pareispher(935c), old double compound, to bring in (eispher(935c)),
besides (para), here only in N.T. {All diligence} (spoud(886e)
p(8373)an). Old word from speud(935c) to hasten ( Lu 19:5f. ). This
phrase (p(8373)an spoud(886e)) occurs in Jude 1:3 with poioumenos
and on the inscription in Stratonicea (verse 3 ) with
ispheresthai (certainly a curious coincidence, to say the
least, though common in the _Koin(825f)). {In your faith} (en t(8869)
pistei hum(936e)). Faith or pistis (strong conviction as in Heb
11:1,3 , the root of the Christian life Eph 2:8 ) is the
foundation which goes through various steps up to love (agap(885c)).
See similar lists in Jas 1:30 1Th 1:3 2Th 1:3f. Ga 5:22f. Ro
5:3f. 8:29f . Hermas (Vis. iii. 8. 1-7) has a list called
"daughters" of one another. Note the use of en (in, on) with
each step. {Supply} (epichor(8867)(8873)ate). First aorist active
imperative of epichor(8867)e(935c), late and rare double compound verb
(epi and chor(8867)e(935c) 1Pe 4:11 from chor(8867)os, chorus-leader,
choros and h(8867)eomai, to lead), to fit out the chorus with
additional (complete) supplies. Both compound and simplex (more
common) occur in the papyri. In 1:11 and already in 2Co 9:10 Ga 3:5 Col 2:19 . {Virtue} (aret(886e)). Moral power, moral
energy, vigor of soul (Bengel). See 3 . {Knowledge} (gn(9373)in).
Insight, understanding ( 1Co 16:18 Joh 15:15 ).
經文：彼得後書 1:6-1:6 註釋:
{Temperance} ( (886e) egkrateian). Self-control. Old word (from
egkrat(8873), en and kratos, one holding himself in as in Tit
1:8 ), in N.T. only here, Ac 24:25 Ga 5:23 . The opposite of
the pleonexia of the heretics. {Patience} ( (886e) hupomon(886e)).
For which see Jas 1:3 . {Godliness} ( (886e) eusebeian). For which
see verse 3 .
經文：彼得後書 1:7-1:7 註釋:
{Love of the brethren} ( (886e) philadelphian). See 1Pe 1:22 .
{Love} ( (886e) agap(886e)). By deliberate choice ( Mt 5:44 ). Love for
Christ as the crown of all ( 1Pe 1:8 ) and so for all men. Love
is the climax as Paul has it ( 1Co 13:13 ).
經文：彼得後書 1:8-1:8 註釋:
{For if these things are yours and abound} ( auta gar humin
huparchonta kai pleonazonta). Present active circumstantial
(conditional) participles neuter plural of huparch(935c) and
pleonaz(935c) (see 1Th 3:12 ) with dative case humin, "these
things existing for you (or in you) and abounding." {They make
you to be} (kathist(8873)in). "Render" (present active indicative
of kathist(886d)i, old verb, Jas 3:6 ), singular because auta
neuter plural. {Not idle nor unfruitful} (ouk argous oude
akarpous). Accusative predicative plural with humas
understood, both adjectives with alpha privative, for argos see
Jas 2:20 and for akarpos Mt 13:22 . {Knowledge}
(epign(9373)in). "Full (additional) knowledge" as in 1:2 .
經文：彼得後書 1:9-1:9 註釋:
1Pe
1:18 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Pe
1' or engs='1Pe
1'
經文：彼得後書 1:10-1:10 註釋:
{Wherefore} (dio). Because of the exhortation and argument
in verses 5-9 . {Give the more diligence} (m(836c)lon spoudasate).
"Become diligent (first aorist ingressive active imperative of
spoudaz(935c) as in 2Ti 2:15 2Pe 1:15 ) the more" (mallon, not
less). {To make} (poieisthai). Present middle infinitive of
poie(935c), to make for yourselves. {Calling and election} (kl(8873)in
kai eklog(886e)). Both words (kl(8873)in, the invitation, eklog(886e),
actual acceptance). See for eklog(885c) 1Th 1:4 Ro 9:11 . {If ye
do} (poiountes). Present active circumstantial (conditional)
participle of poie(935c), "doing." {Ye shall never stumble} (ou m(880a)ptais(8874)e pote). Strong double negative (ou m(8820)pote) with first
aorist active subjunctive of ptai(935c), old verb to stumble, to
fall as in Jas 2:10 3:2 .
經文：彼得後書 1:11-1:11 註釋:
{Thus} (hout(9373)). As shown in verse 10 . {Shall be
supplied} (epichor(8867)(8874)h(8873)etai). Future passive of
epichor(8867)e(935c), for which see verse 5 . You supply the virtues
above and God will supply the entrance (h(8820)eisodos, old word
already in 1Th 1:9 , etc.). {Richly} (plousi(9373)). See Col
3:16 for this adverb. {Into the eternal kingdom} (eis t(886e)
ai(936e)ion basileian). The believer's inheritance of 1Pe 1:4 is
here termed kingdom, but "eternal" (ai(936e)ion feminine same as
masculine). Curiously again in the Stratonicea inscription we
find (8873) ai(936e)iou arch(8873) (of the eternal rule) applied to "the
lords of Rome." But this is the spiritual reign of God in men's
hearts here on earth ( 1Pe 2:9 ) and in heaven. {Of our Lord and
Saviour Jesus Christ} ( ou kuriou h(886d)(936e) kai s(9374)(8872)os I(8873)ou
Christou). For which idiom see on 氣:1|.
經文：彼得後書 1:12-1:12 註釋:
{Wherefore} (dio). Since they are possessed of faith that
conduces to godliness which they are diligently practising now he
insists on the truth and proposes to do his part by them about
it. {I shall be ready always} (mell(8873)(9320)aei). Future active of
mell(935c) ( Mt 24:6 ), old verb, to be on the point of doing and
used with the infinitive (present, aorist, or future). It is not
here a periphrastic future, but rather the purpose of Peter to be
ready in the future as in the past and now (Zahn). {To put you in
remembrance} (humas hupomimn(8873)kein). Present active infinitive
of hupomimn(8873)k(935c), old causative compound (hupo, mimn(8873)k(935c), like
our suggest), either with two accusatives ( Joh 14:26 ) or peri
with the thing as here), "to keep on reminding you of those
things" (peri tout(936e)). {Though ye know them} (kaiper
eidotas). Second perfect active concessive participle of oida,
agreeing (acc. plural), with humas. Cf. Heb 5:8 . {Are
established} (est(8872)igmenous). Perfect passive concessive
participle of st(8872)iz(935c) ( 1Pe 5:10 ). The very verb (st(8872)ison)
used by Jesus to Peter ( Lu 22:32 ). {In the truth which is with
you} (en t(8869) parous(8869) al(8874)hei(8369)). "In the present truth" (the
truth present to you), parous(8869) present active participle of
pareimi, to be beside one. See Col 1:6 for this use of
par(936e). Firmly established in the truth, but all the same Peter
is eager to make them stronger.
經文：彼得後書 1:13-1:13 註釋:
{I think it right} (dikaion h(8867)oumai). Peter considers
this to be his solemn duty, "right" (dikaion). Cf. Php 3:1 Eph 6:1 . {So long as} (eph' hoson). For this phrase see Mt
9:15 Ro 11:13 . {Tabernacle} (sk(886e)(936d)ati). Old word, in literal
sense in De 33:18 for the usual sk(886e)(885c) (Peter's word at the
Transfiguration, Mr 9:5 ), earliest use (in N.T. only here,
verse 14 Ac 7:46 of the tabernacle of the covenant) in this
metaphorical sense of life as a pilgrimage ( 1Pe 1:1 2:11 ),
though Paul has sk(886e)os, so in 2Co 5:1,4 . Peter feels the
nearness of death and the urgency upon him. {To stir you up}
(diegeirein humas). Present active infinitive of diegeir(935c),
late (Arist., Hippocr., Herodian, papyri), perfective (dia =
thoroughly) compound, to wake out of sleep ( Mr 4:39 ), "to keep
on rousing you up." {By putting you in remembrance} (en
hupomn(8873)ei). Old word, from hupomimn(8873)k(935c) (verse 12 ), in N.T.
only here, 3:1 2Ti 1:5 . "By way of reminding you."
經文：彼得後書 1:14-1:14 註釋:
{The putting off of my tabernacle} (h(8820)apothesis tou
sk(886e)n(936d)atos mou). For apothesis see on 氣Pe 3:21| and for
sk(886e)(936d)a verse 13 . For the metaphor see 2Co 5:3f . {Cometh
swiftly} ( achin(8820)estin). Late adjective (Theocritus, LXX,
inscription), in N.T. only here and 2:1 . It is not clear
whether achinos means soon or speedy as in Isa 59:7 and like
achus in Jas 1:19 , or sudden, like achus in Plato
(_Republ_. 553 D). Either sense agrees with the urgent tone of
Peter here, whether he felt his death to be near or violent or
both. {Signified unto me} (ed(886c)(9373)en moi). First aorist active
indicative of d(886c)o(935c), old verb (from delos), as in 1Pe 1:11 .
Peter refers to the incident told in Joh 21:18f. , which he knew
by personal experience before John wrote it down.
經文：彼得後書 1:15-1:15 註釋:
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 t(886e) em(886e) 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(935c) and the infinitive in Mr 14:8 Mt 18:25 . It
is the object-infinitive after spoudas(935c) (I will give diligence,
for which see verse 10 ). {To call these things to remembrance}
( (886e) tout(936e) mn(886d)(886e) poieisthai). Present middle infinitive of
poie(935c) (as in verse 10 ). Mn(886d)(885c) 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.
經文：彼得後書 1:16-1:16 註釋:
1Ti
1:4 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Ti
1' or engs='1Ti
1'
經文：彼得後書 1:17-1:17 註釋:
{For he received} (lab(936e) gar). Second aorist active
participle nominative singular of lamban(935c), "he having
received," but there is no finite verb, anacoluthon, changing in
verse 19 (after parenthesis in 18 ) to echomen bebaioteron
rather than ebebai(9373)en. {When there came such a voice to him}
(ph(936e)(8873) enechtheis(8873) aut(9369) toiasde). Genitive absolute with
first aorist passive participle feminine singular of pher(935c) (cf.
1Pe 1:13 ), repeated enechtheisan in verse 18 . Ph(936e)(885c)
(voice) is used also of Pentecost ( Ac 2:6 ). Toiosde
(classical demonstrative) occurs here alone in the N.T. {From the
excellent glory} (hupo t(8873) megaloprepous dox(8873)). "By the
majestic glory." Megaloprep(8873), 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
ephel(8820)ph(9374)ein(885c) (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 h(9369). Mark ( Mr 9:7 ) and Luke ( Lu 9:35 )
have akouete. But Peter did not need any Gospel for his report
here.
經文：彼得後書 1:18-1:18 註釋:
{This voice} ( aut(886e) t(886e) ph(936e)(886e)). The one referred to in
verse 17 . {We heard} ((886b)ousamen). First aorist active
indicative of akou(935c), a definite experience of Peter. {Brought}
(enechtheisan). "Borne" as in verse 17 . {When we were with
him} (sun aut(9369) ontes). Present active participle of eimi,
"being with him." {In the holy mount} (en t(9369) hagi(9369) 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.
經文：彼得後書 1:19-1:19 註釋:
{The word of prophecy} ( on proph(8874)ikon logon). "The
prophetic word." Cf. 1Pe 1:10 , a reference to all the Messianic
prophecies. {Made more sure} (ebaioteron). Predicate
accusative of the comparative adjective ebaios ( 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} (h(9369)). Dative of the relative
referring to "the prophetic word made more sure." {That ye take
heed} (prosechontes). Present active participle with
oun
(mind) understood, "holding your mind upon" with the dative
(h(9369)). {As unto a lamp} (h(9373) luchn(9369)). Dative also after
prosechontes of luchnos, old word ( Mt 5:15 ). {Shining}
(phainonti). Dative also present active participle of phain(935c),
to shine ( Joh 1:5 ). So of the Baptist ( Joh 5:35 ). {In a dark
place} (en auchm(8872)(9369) top(9369)). 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} (he(9373) hou h(886d)era
diaugas(8869)). First aorist active subjunctive of diaugaz(935c) with
temporal conjunction he(9373) hou, usual construction for future
time. Late compound verb diaugaz(935c) (Polybius, Plutarch, papyri)
from dia and aug(885c), to shine through, here only in N.T. {The
day-star} (ph(9373)phoros). Old compound adjective (ph(9373), light,
pher(935c), to bring), light-bringing, light-bearer (Lucifer)
applied to Venus as the morning star. Our word phosphorus is
this word. In the LXX he(9373)phoros occurs. Cf. Mal 4:2 Lu
1:76-79 Re 22:16 for "dawn" applied to the Messiah. {Arise}
(anateil(8869)). First aorist active subjunctive of anatell(935c)
( Jas 1:11 Mt 5:45 ).
經文：彼得後書 1:20-1:20 註釋:
2Co
4:7 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '2Co
4' or engs='2Co
4'
經文：彼得後書 1:21-1:21 註釋:
{For} (gar). The reason for the previous statement that no
prophet starts a prophecy himself. He is not a self-starter.
{Came} ((886e)echth(885c)). First aorist passive indicative of pher(935c)
(verses 17f. ). {By the will of man} ( hel(886d)ati anthr(9370)ou).
Instrumental case of hel(886d)a. Prophecy is of divine origin, not
of one's private origination (idias epiluse(9373)). {Moved by the
Holy Ghost} (hupo pneumatos hagiou pheromenoi). Present passive
participle of pher(935c), 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.
經文：彼得後書 2:1-2:1 註釋:
{But there arose} (egenonto de). Second aorist middle
indicative of ginomai (cf. ginetai in 1:20 ). {False
prophets also} (kai pseudoproph(8874)ai). In contrast with the true
prophets just pictured in 1:20f . 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 (pseud(8873),
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 (eplan(8874)h(8873)an, they
went astray, verse 15 ). {Shall privily bring in}
(pareisaxousin). Future active of pareisag(935c), late double
compound pareisag(935c), to bring in (eisag(935c)), 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 ap(936c)eias). Descriptive
genitive, "heresies of destruction" (marked by destruction) as in
Lu 16:8 . Hairesis (from haire(935c)) 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 despot(886e)). 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} ( on agorasanta
autous). First aorist active articular participle of agoraz(935c),
same idea with lutro(935c) in 1Pe 1:18f . These were professing
Christians, at any rate, these heretics. {Swift destruction}
( achin(886e) ap(936c)eian). See 1:14 for achin(886e) and note
repetition of ap(936c)eian. This is always the tragedy of such
false prophets, the fate that they bring on (epagontes)
themselves.
經文：彼得後書 2:2-2:2 註釋:
{Lascivious doings} (aselgeiais). Associative instrumental
ease after exakolouth(8873)ousin (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). Aut(936e) (their) refers to pseudodidaskaloi
(false teachers) while polloi to their deluded followers. See
Ro 2:23f. for a picture of such conduct by Jews (quotation from
Isa 52:5 , with lasph(886d)e(935c) used as here with di' humas,
because of you). {The way of truth} (h(8820)hodos t(8873) al(8874)heias).
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 .
經文：彼得後書 2:3-2:3 註釋:
{In covetousness} (en pleonexi(8369)). 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(935c), 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(935c) (from argos not
working, alpha privative and ergon), here only in N.T.
{Slumbereth not} (ou nustazei). Old and common verb (from
u(935c)
to nod), in N.T. only here and Mt 25:5 . Note ap(936c)eia
(destruction) three times in verses 1-3 .
經文：彼得後書 2:4-2:4 註釋:
{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 (hum(936e) 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} (aggel(936e)
hamart(8873)ant(936e)). Genitive case after epheisato (first aorist
middle indicative of pheidomai) and anarthrous (so more
emphatic, even angels), first aorist active participle of
hamartan(935c), "having sinned." {Cast them down to hell}
( artar(9373)as). First aorist active participle of artaro(935c),
late word (from artaros, 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} (pared(936b)en). First aorist active
indicative of paradid(936d)i, 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
t(8872)oumenous). Present (linear action) passive participle of
(8872)e(935c). "Kept for judgment." Cf. 1Pe 1:4 . Aleph A have
kolazomenous t(8872)ein as in verse 9 . Note krisis (act of
judgment).
經文：彼得後書 2:5-2:5 註釋:
1Pe
3:20 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Pe
3' or engs='1Pe
3'
經文：彼得後書 2:6-2:6 註釋:
{Turning into ashes} ( ephr(9373)as). First aorist participle
of ephro(935c), late word from ephra, ashes (in Dio Cassius of
an eruption of Vesuvius, Philo), here alone in N.T. {The cities
of Sodom and Gomorrah} (poleis Sodom(936e) kai Gomorr(8373)). 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
19:24f . {Condemned them} (katekrinen). First aorist active
indicative of katakrin(935c), still part of the protasis with ei.
{With an overthrow} (katastroph(8869)). Instrumental case or even
dative like hanat(9369) with katakrin(935c) in Mt 20:18 . But
Westcott and Hort reject the word here because not in B C Coptic.
{Having made them} ( etheik(9373)). Perfect active participle of
ith(886d)i. {An example} (hupodeigma). For which see Jas 5:10 Joh 13:15 . Cf. 1Pe 2:21 . {Unto those that should live ungodly}
(mellont(936e) asebesin). Rather, "unto ungodly men of things about
to be" (see Heb 11:20 for this use of mellont(936e)). But Aleph A
C K L read asebein (present active infinitive) with
mellont(936e)=aseb(8873)ont(936e) (future active participle of asebe(935c)),
from which we have our translation.
經文：彼得後書 2:7-2:7 註釋:
{And delivered} (kai erusato). First aorist middle of
uomai 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(935c),
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 t(8873) t(936e) athesm(936e) en aselgei(8369)
anastroph(8873)). "By the life in lasciviousness of the lawless."
Athesmos (alpha privative and hesmos), late and common
adjective (cf. athemitos 1Pe 4:3 ) for rebels against law (of
nature and conscience here). Anastroph(885c) is frequent in I Peter.
經文：彼得後書 2:8-2:8 註釋:
{For} (gar). Parenthetical explanation in verse 8 of the
remark about Lot. {Dwelling} (enkatoik(936e)). Present active
participle of enkatoike(935c), old but rare double compound, here
only in N.T. {In seeing and hearing} (lemmati kai ako(8869)). "By
sight (instrumental case of lemma, old word, from lep(935c) to
see, here only in N.T.) and hearing" (instrumental case of ako(885c)
from akou(935c), to hear, common as Mt 13:14 ). {From day to day}
(h(886d)eran ex h(886d)er(8373)). "Day in day out." Accusative of time and
ablative with ex. Same idiom in Ps 96:2 for the more common
ex h(886d)eras eis h(886d)eran. {Vexed} (ebasanizen). Imperfect
active (kept on vexing) of asaniz(935c), 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 .
經文：彼得後書 2:9-2:9 註釋:
1Pe
3:18 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Pe
3' or engs='1Pe
3'
經文：彼得後書 2:10-2:10 註釋:
{Chiefly} (malista). Especially. He turns now to the
libertine heretics (verses 2,7 ). {After the flesh} (opis(930a)sarkos). Hebraistic use of opis(935c) as with hamarti(936e) (sins) in
Isa 65:2 . Cf. Mt 4:19 1Ti 5:15 . {Of defilement} (miasmou).
Old word (from miain(935c) Tit 1:15 ), here only in N.T. {Despise
dominion} (kuriot(8874)os kataphronountas). Kuriot(8873) 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} ( olm(8874)ai). Old
substantive (from olma(935c), to dare), daring men, here only in
N.T. {Self-willed} (authadeis). Old adjective (from autos and
h(8864)omai), self-pleasing, arrogant, in N.T. only here and Tit
1:7 . {They tremble not to rail at dignities} (doxas ou
tremousin blasph(886d)ountes). "They tremble not blaspheming
dignities." Trem(935c) is old verb ( Mr 5:33 ), used only in present
as here and imperfect. Here with the complementary participle
lasph(886d)ountes rather than the infinitive lasph(886d)ein. See
Jude 1:8 . Perhaps these dignities (doxas) are angels
(evil).
經文：彼得後書 2:11-2:11 註釋:
{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} (lasphemon
krisin). "Blasphemous accusation." {Against them} (kat'
aut(936e)). The evil angels (doxai). {Before the Lord} (para
kuri(9369)). In God's presence. See Jude 1:9 and possibly Enoch 9.
經文：彼得後書 2:12-2:12 註釋:
{But these} (houtoi de). The false teachers of verse 1 .
{As creatures} (z(9361)). Living creatures, old word, from z(936f)s
(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 h(8872)ia (wild animals). {Born} (gegenn(886d)ena). Perfect
passive participle of genna(935c). {Mere animals} (phusika). Old
adjective in -ikos (from phusis, nature), natural animals,
here only in N.T. {To be taken} (eis hal(9373)in). "For capture"
(old substantive, from halo(935c), 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(935c) (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 t(8869) phthor(8369) aut(936e)
phthar(8873)ontai). Second future passive of phtheir(935c). Rhetorical
Hebraism in the use of en phthor(8369) (same root as phtheir(935c)),
word four times in II Peter. See Jude 1:10 .
經文：彼得後書 2:13-2:13 註釋:
{Suffering wrong} (adikoumenoi). Present middle or passive
participle of adike(935c) to do wrong. So Aleph B P, but A C K L
have komioumenoi (future middle participle of komiz(935c)), shall
receive. {As the hire of wrong-doing} (misthon adikias). The
Elephantine papyrus has the passive of adike(935c) 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 h(8867)oumenoi (counting). {Pleasure}
(h(8864)on(886e)). See Jas 4:1,3 . {To revel in the daytime} ( (886e) en
h(886d)er(8369) truph(886e)). "The in the daytime revel" (old word ruph(885c)
from hrupt(935c), 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} (m(936d)oi). Old word for blot
(kin to mu(935c)), only here in N.T. See 1Pe 1:19 for am(936d)os kai
aspilos. {Revelling} (entruph(936e)tes). Present active participle
of entrupha(935c), 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(885c). {While they feast with you}
(suneu(9363)houmenoi). Present passive participle of late and rare
verb suneu(9363)he(935c) (sun, together, and eu(9363)he(935c), to feed
abundantly) to entertain with. Clement of Alex. (_Paed_. ii. I.
6) applies eu(9363)hia to the agap(885c).
經文：彼得後書 2:14-2:14 註釋:
{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(935c), 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(935c), to catch
by bait as in verse 18 Jas 1:14 . {Unsteadfast}
(ast(8872)iktous). Late verbal adjective (alpha privative and
st(8872)iz(935c)), in Longinus and Vettius Valens, here alone in N.T.
{Exercised} (gegumnasmen(886e)). Perfect passive predicate
participle with echontes, from gumnaz(935c) 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 ekna hupako(8873) in
1Pe 1:14 = accursed (kataratoi).
經文：彼得後書 2:15-2:15 註釋:
{Forsaking} (kataleipontes). Present active participle of
kataleip(935c) (continually leaving) or katalipontes (second
aorist active), having left. {The right way} (eutheian hodon).
"The straight way" of 1Sa 12:23 (cf. Mt 7:13f. for this use
of hodos), "the way of truth" ( 2:2 ). {They went astray}
(eplan(8874)h(8873)an). First aorist passive indicative of plana(935c),
like Mr 12:24 . {The way of Balaam} ( (8869) hod(9369) tou Balaam).
Associative instrumental case after exakolouth(8873)antes, 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 (8867)ap(8873)en).
經文：彼得後書 2:16-2:16 註釋:
18, Ac 4:18 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '18,Ac' or engs='18,Ac'
經文：彼得後書 2:17-2:17 註釋:
{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(935c) 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} ( et(8872)(8874)ai). Perfect passive
participle of (8872)e(935c), for which see verses 4,9 .
經文：彼得後書 2:18-2:18 註釋:
{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} (mataiot(8874)os). 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} ( ous
olig(9373) apopheugontas). So A B read olig(9373) (slightly, a
little), while Aleph C K L P read ont(9373) (actually). Olig(9373)
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} ( ous en plan(8869)
anastrephomenous). Accusative case after apopheugontas
(escaping from) according to regular idiom. Peter often uses
anastreph(935c) and anastroph(885c).
經文：彼得後書 2:19-2:19 註釋:
2Co
12:13 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '2Co
12' or engs='2Co
12'
經文：彼得後書 2:20-2:20 註釋:
{After they have escaped} (apophugontes). Second aorist
active participle here (see verse 18 ). {The defilements} ( a
miasmata). Old word miasma, from miain(935c), 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(935c), old verb, to inweave (noosed,
fettered), in N.T. only here and 2Ti 2:4 . {Overcome}
(h(8874)t(936e)tai). Present passive indicative of h(8874)tao(935c), 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} ( outois). 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} ( (936e) pr(9374)(936e)). Ablative case after the comparative
cheirona. See this moral drawn by Jesus ( Mt 12:45 Lu 11:26 ).
經文：彼得後書 2:21-2:21 註釋:
{It were better} (kreitton (886e)). 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(8820)epegn(936b)enai). Perfect
active infinitive of epigin(9373)k(935c) (cf. epign(9373)ei, verse 20 )
to know fully. {The way of righteousness} ( (886e) hodon t(8873)
dikaiosun(8873)). 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 epigin(9373)k(935c)
(just used) in the dative plural agreeing with autois (for
them). {To turn back} (hupostrepsai). First aorist active
infinitive of hupostreph(935c), old and common verb, to turn back,
to return. {From} (ek). Out of. So in Ac 12:25 with
hupostreph(935c). With ablative case. See Ro 7:12 for hagia
applied to h(8820)entol(885c) (cf. 1Ti 6:14 ). II Peter strikes a high
ethical note ( 1:5ff. ). {Delivered} (paradotheis(8873)). First
aorist passive participle feminine ablative singular of
paradid(936d)i.
經文：彼得後書 2:22-2:22 註釋:
{It has happened} (sumbeb(886b)en). Perfect active indicative
of sumbain(935c), for which see 1Pe 4:12 . {According to the true
proverb} ( o t(8873) al(8874)hous paroimias). "The word ( o 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(935c), to vomit. {The sow that had
washed} (h(9673) lousamen(885c)). H(9673), old word for hog, here only in
N.T. Participle first aorist direct middle of lou(935c) 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(935c), Mr 9:20 ), here only in N.T. {In the mire}
(orborou). 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.
經文：彼得後書 3:1-3:1 註釋:
1Pe
1:13 一共查出 0 筆，引用資料有問題！select chineses,engs from main where sengs = '1Pe
1' or engs='1Pe
1'
經文：彼得後書 3:2-3:2 註釋:
{That ye should remember} (mn(8873)th(886e)ai). First aorist
passive (deponent) infinitive of mimn(8873)k(935c), to remind. Purpose
(indirect command) is here expressed by this infinitive.
Imperative in Jude 1:17 . {Spoken before} (proeir(886d)en(936e)).
Perfect passive participle of proeipon (defective verb).
Genitive case
(886d)at(936e) after mn(8873)th(886e)ai. {And the commandment}
(kai t(8873) entol(8873)). Ablative case with hupo (agency). {Of the
Lord and Saviour through your apostles} ( (936e) apostol(936e) hum(936e) tou
kuriou kai s(9374)(8872)os). Hum(936e) (your) is correct, not h(886d)(936e)
(our). But the several genitives complicate the sense. If dia
(through) occurred before (936e) apostol(936e), 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.
經文：彼得後書 3:3-3:3 註釋:
{Knowing this first} ( outo pr(9374)on gin(9373)kontes). Present
active participle of gin(9373)k(935c). See 1:20 for this identical
phrase. Nominative absolute here where accusative gin(9373)kontas
would be regular. Peter now takes up the parousia ( 1:16 )
after having discussed the dunamis of Christ. {In the last
days} (ep' eschat(936e) t(936e) h(886d)er(936e)). "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 kair(9369) eschat(9369) (in the last time), while
1Pe 1:20 has ep' eschatou t(936e) chron(936e) (upon the last of the
times). John has usually (8869) eschat(8869) h(886d)er(8369) (on the last day,
6:39f. ). Here eschat(936e) is a predicate adjective like summus
mons (the top of the mountain). {Mockers with mockery}
(empaigmon(8869) empaiktai). Note Peter's play on words again, both
from empaiz(935c) ( Mt 2:16 ), to trifle with, and neither found
elsewhere save empaikt(8873) in Jude 1:18 Isa 3:4 (playing like
children).
經文：彼得後書 3:4-3:4 註釋:
{Where is the promise of his coming?} (pou estin h(880a)epaggelia t(8873) 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 5:1f. 2Th 2:1f. ), preached about the
second coming ( 1:16 Ac 3:20f. ), as Jesus himself did
repeatedly ( Mt 24:34 ) and as the angels promised at the
Ascension ( Ac 1:11 ). Both Jesus and Paul ( 2Th 2:1f. ) 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' h(8873)). "From which day." See Lu 7:45 . {Fell
asleep} (ekoim(8874)h(8873)an). First aorist passive indicative of
koima(935c), old verb, to put sleep, classic euphemism for death
( Joh 11:11 ) like our cemetery (sleeping-place). {Continue}
(diamenei). Present active indicative of diamen(935c), to remain
through ( Lu 1:22 ). _In statu quo_. {As they were} (hout(9373)).
"Thus." {From the beginning of creation} (ap' arch(8873) ktise(9373)).
Precisely so in Mr 10:6 , which see.
經文：彼得後書 3:5-3:5 註釋:
{For this they wilfully forget} (lanthanei gar autous touto
thelontas). Literally, "for this escapes them being willing."
See this use of lanthan(935c) (old verb, to escape notice of, to be
hidden from) in Ac 26:26 . The present active participle
helontas (from hel(935c), to wish) has almost an adverbial sense
here. {Compacted} (sunest(9373)a). See Paul's sunest(886b)en ( Col
1:17 ) "consist." Second perfect active (intransitive) participle
of sunist(886d)i, feminine singular agreeing with g(885c) (nearest to
it) rather than with ouranoi (subject of (8873)an 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 5:9f. ). {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} ( (9369) tou theou log(9369)).
Instrumental case log(9369), "by the fiat of God" ( Ge 1:3 Heb
11:3
(886d)ati theou).
經文：彼得後書 3:6-3:6 註釋:
{By which means} (di' h(936e)). The two waters above or the
water and the word of God. Mayor against the MSS. reads di' hou
(singular) and refers it to log(9369) alone. {Being overshadowed}
(kataklustheis). First aorist passive participle of
katakluz(935c), old compound, here only in N.T., but see
kataklusmos in 2:5 . {With water} (hudati). Instrumental
case of hud(9372). {Perished} (ap(936c)eto). Second aorist middle
indicative of apollumi.
經文：彼得後書 3:7-3:7 註釋:
{That now are} (
un). "The now heavens" over against "the
then world" (ho tote kosmos verse 6 ). {By the same word}
( (9369) aut(9369) log(9369)). Instrumental case again referring to log(9369)
in verse 6 . {Have been stored up} ( eth(8873)aurismenoi eisin).
Perfect passive indicative of h(8873)auriz(935c), 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 2:30f. Ps 50:3 . {Being
reserved} ( (8872)oumenoi). Present passive participle of (8872)e(935c),
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.
經文：彼得後書 3:8-3:8 註釋:
{Forget not this one thing} (hen touto m(8820)lanthanet(930a)humas). Rather, "let not this one thing escape you." For
lanthanet(935c) (present active imperative of lanthan(935c)) 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 kuri(9369), beside the Lord) does
not run by our timepieces. The scoffers scoff ignorantly.
經文：彼得後書 3:9-3:9 註釋:
{Is not slack concerning his promise} (ou bradunei t(8873)
epaggelias). Ablative case epaggelias after radunei
(present active indicative of radun(935c), from radus, 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} (radut(8874)a). Old substantive from radus ( 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(8820)boulomenos). Present middle
participle of oulomai. Some will perish (verse 7 ), but that
is not God's desire. Any ( inas). Rather than "some" ( ines)
above. Accusative with the infinitive apolesthai (second aorist
middle of apollumi. God wishes "all" (pantas) to come
(ch(9372)(8873)ai first aorist active infinitive of ch(9372)e(935c), 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.
經文：彼得後書 3:10-3:10 註釋:
{The day of the Lord} (h(886d)era 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 (h(8878)ei). Future active of h(886b)(935c), old verb, to arrive, but
in God's own time. {As a thief} (h(9373) klept(8873)). 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 h(8869)). The
day when the Lord comes. {Shall pass away} (pareleusontai).
Future middle of parerchomai, old verb, to pass by. {With a
great noise} (
oiz(8864)on). Late and rare adverb (from
oize(932c)
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} ( a 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}
(luth(8873)etai). Future passive of lu(935c), to loosen, singular
because stoicheia is neuter plural. {With fervent heat}
(kausoumena). Present passive participle of kauso(935c), 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(935c), to burn). {Shall be burned
up} (kataka(8873)etai). Repeated in verse 12 . Second future
passive of the compound verb katakai(935c), to burn down (up),
according to A L. But Aleph B K P read heureth(8873)etai (future
passive of heurisk(935c), to find) "shall be found." There are
various other readings here. The text seems corrupt.
經文：彼得後書 3:11-3:11 註釋:
{To be dissolved} (luomen(936e)). Present passive participle
(genitive absolute with out(936e) pant(936e), these things all) of
lu(935c), 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
hum(8373) (you). See 1:8 for huparch(935c). {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 p(8373)a anastroph(885c) in
1Pe 1:15 .
經文：彼得後書 3:12-3:12 註釋:
{Looking for} (prosdok(936e)tas). Present active participle of
prosdoka(935c) ( Mt 11:3 ) agreeing in case (accusative plural) with
hum(8373). {Earnestly desiring} (speudontas). Present active
participle, accusative also, of speud(935c), 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 3:19f. , or to desire earnestly ( Isa 16:5 ). {Being on fire}
(puroumenoi). Present passive participle of puro(935c), old verb
(from pur), same idea as in verse 10 . {Shall melt} ( (886b)etai).
Futuristic present passive indicative of (886b)(935c), old verb, to
make liquid, here only in N.T. Hort suggests (8878)etai (future
middle), though Isa 34:4 has ak(8873)ontai (second future
passive). The repetitions here make "an effective refrain"
(Mayor).
經文：彼得後書 3:13-3:13 註釋:
{Promise} (epaggelma). As in 1:4 . The reference is to
Isa 65:17f. 66:22 . See also Re 21:1 . For kainos (new) see
on 烘t 26:29|. For the expectant attitude in prosdok(936d)en (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(885c))
is not at home in this present world either in individuals,
families, or nations.
經文：彼得後書 3:14-3:14 註釋:
{Wherefore} (dio). As in 1:10,12 . {Give diligence}
(spoudasate). As in 1:10 . {That ye may be found}
(heureth(886e)ai). First aorist passive infinitive (cf.
heureth(8873)etai in verse 10 ). For this use of heurisk(935c) about
the end see 2Co 5:3 Php 3:9 1Pe 1:7 . {Without spot and
blameless} (aspiloi kai am(936d)(8874)oi). Predicate nominative after
heureth(886e)ai. See 2:13 for position words spiloi kai m(936d)oi
and 1Pe 1:19 for am(936d)os (so Jude 1:24 ) kai aspilos (so
Jas 1:27 ). Am(936d)(8874)os (old verbal of m(936d)aomai) only here in
N.T. save some MSS. in Php 2:15 .
經文：彼得後書 3:15-3:15 註釋:
{In his sight} (aut(9369)). Ethical dative. Referring to
Christ. {Is salvation} (s(9374)(8872)ian). Predicate accusative after
h(8867)eisthe in apposition with makrothumian (long-suffering),
an opportunity for repentance (cf. 1Pe 3:20 ). The Lord here is
Christ. {Our beloved brother Paul} (ho agap(8874)os adelphos
Paulos). Paul applies the verbal agap(8874)os (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 2:9f. , in spite of Ga 2:11-14 . {Given to him}
(dotheisan aut(9369)). First aorist passive participle of did(936d)i
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).
經文：彼得後書 3:16-3:16 註釋:
{As also in all his epistles} (h(9373) 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}
(lal(936e) en autais peri tout(936e)). Present active participle of
lale(935c). That is to say, Paul also wrote about the second coming
of Christ, as is obviously true. {Hard to be understood}
(dusno(8874)a). Late verbal from dus and
oe(935c) (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(935c) to learn),
ignorant, here only in N.T. {Unsteadfast} (ast(8872)iktoi). See on
氧:14|. {Wrest} (streblousin). Present active indicative of
streblo(935c), old verb (from streblos twisted, streph(935c), to
turn), here only in N.T. {The other scriptures} ( as 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 1:20f. ). 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 ).
經文：彼得後書 3:17-3:17 註釋:
{Knowing these things beforehand} (progin(9373)kontes).
Present active participle of progin(9373)k(935c) as in 1Pe 1:20 . Cf.
pr(9374)on gin(9373)k(935c) ( 1:20 3:1 ). Hence they are without excuse for
misunderstanding Peter or Paul on this subject. {Beware}
(phulassesthe). Present middle imperative of phulass(935c), common
verb, to guard. {Lest} (hina m(885c)). Negative purpose, "that not."
{Being carried away} (sunapachthentes). First aorist passive
participle of sunapag(935c), old verb double compound, to carry away
together with, in N.T. only here and Ga 2:13 . {With the error}
( (8869) plan(8869)). Instrumental case, "by the error" (the
wandering). {Of the wicked} ( (936e) athesm(936e)). See on 2:7 . {Ye
fall from} (ekpes(8874)e). Second aorist active subjunctive with
hina m(885c) of ekpipt(935c), old verb, to fall out of, with the
ablative here (st(8872)igmou, steadfastness, late word from
st(8872)iz(935c), here alone in N.T.) as in Ga 5:4 ( (8873) charitos
exepesate, ye fell out of grace).
重新查詢