Lit., being about or destined to receive. See on 1 Peter 1:9, and compare 1 Peter 5:4. Some good texts read ἀδικούμενοι, suffering wrong. So Rev., suffering wrong as the hire of wrong-doing.

Reward of unrighteousness (μισθὸν ἀδικίας)

Μισθὸς is hire, and so is rendered in Rev. Compare Matthew 20:8; Luke 10:7; John 4:36. It also has in classical Greek the general sense of reward, and so very often in the New Testament, in passages where hire or wages would be inappropriate. Thus Matthew 5:12; Matthew 6:1; Matthew 10:41. Hire would seem to be better here, because of the reference to Balaam in 2 Peter 2:15, where the word occurs again and requires that rendering. The phrase μισθός ἀδικίας, reward of wages of iniquity, occurs only here and in Peter's speech concerning Judas (Acts 1:18), where the Rev. retains the rendering of the A. V., reward of iniquity. It would have been better to render wages of iniquity in both places. Iniquity and unrighteousness are used in English almost synonymously; though etymologically, iniquity emphasizes the idea of injustice (inaequus), while unrighteousness (non-rightness) is more general, implying all deviation from right, whether involving another's interests or not. This distinction is not, however, observed in the Rev., where the rendering of ἄδικία, and of the kindred adjective ἄδικος, varies unaccountably, if not capriciously, between unrighteous and unjust.

As they that count it pleasure to riot (ἡδονὴν ἡγούμενοι τρυφήν)

The as of the A. V. is needless. The discourse proceeds from 2 Peter 2:13 by a series of participles, as far as following (2 Peter 2:15). Literally the passage runs, counting riot a pleasure.

Riot (τρυφήν)

Meaning rather daintiness, delicacy, luxuriousness. Even the Rev. revel is almost too strong. Compare Luke 7:25, the only other passage where the word occurs, and where the Rev. retains the A. V., live delicately. So, also, Rev. substitutes, in James 5:5, lived delicately for lived in pleasure.

In the daytime

Compare Peter's words Acts 2:15; also, 1 Thessalonians 5:7.

Spots (σπίλοι)

Only here and Ephesians 5:27. Compare the kindred participle spotted (Jde 1:23), and defileth (James 3:6).

Blemishes (μῶμοι)

Only here in New Testament. The negatives of the two terms spots and blemishes occur at 1 Peter 1:19.

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Another illustration of Peter's emphasis on sight. It is the instrument of evil no less than of good. Compare Matthew 5:28.

Adultery (μοιχαλίδος)

Lit., an adulteress, but used as an adjective Matthew 12:39; Matthew 16:4.

That cannot cease (ἀκαταπαύστους)

Only here, in New Testament. Compare hath ceased (1 Peter 4:1).

Beguiling (δελεάζοντες)

Only here, 2 Peter 2:18, and James 1:14. From δέλεαρ, a bait. An appropriate word from Peter the fisherman. Rev., enticing.

Unstable (ἀστηρίκτους)

A compound of the word at 1 Peter 5:10, stablish. See note there, and see on 2 Peter 1:12.

An heart they have exercised (καρδίαν γεγυμνασμένην ἔχοντες)

The A. V. is awkward. Better, Rev., having a heart exercised. Exercised is the word used for gymnastic training, from which gymnastic is derived.

With covetous practices

The A. V. follows the old reading, πλεονεξίαις. The best texts read πλεονεξίας, covetousness. Rev., therefore, rightly, in covetousness.

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Lit., straight, which is the radical meaning of right.

Are gone astray (ἐπλανήθησαν)

See on Mark 12:24.

Following (ἐξακολουθήσαντες)

See on 2 Peter 1:16; and 2 Peter 2:2. Compare Jde 1:11.

The way

Note the frequent occurrence of the word way in the story of Balaam (Numbers 22), and Peter's use of the same phrase, as here, the right ways of the Lord, in Acts 13:10.

Bosor

Rev. gives Beor, the Old Testament form of the name.

Wages of unrighteousness

See on 2 Peter 2:13.

Lit., had a rebuke. The word for rebuke only here in New Testament.

For his iniquity (ἰδίας παρανομίας)

Rev., his own transgression. His own, see on 2 Peter 1:3. Transgression, from παρά., contrary to, and νόμος, law. Only here in New Testament. Compare the kindred verb παρανομέω, also occurring but once, Acts 23:3, where see note on contrary to the law.

The dumb ass

Inserting an article not in the text, and omitted by Rev.

Ass (ὑποζύγιον)

Lit., beast of burden. An animal subjected to the yoke. From ὑπό, beneath, and ζυγόν, a yoke. See on Matthew 21:5.

Speaking (φθεγξάμενον)

The verb is found in Peter only, here and 2 Peter 2:18, and in Acts 4:18, a Petrine narrative. It is well chosen, however. The verb denotes the utterance of a sound or voice, not only by man, but by any animal having lungs. Hence, not only of men's articulate cries, such as a battle-shout, but of the neigh of the horse, the scream of the eagle, the croak of the raven. It is also applied to sounds made by inanimate things, such as thunder, a trumpet, a lyre, the ring of an earthen vessel, showing whether it is cracked or not. Schmidt ("Synonymik") says that it does not indicate any physical capability on the part of the man, but describes the sound only from the hearer's stand-point. In view of this general sense of the verb, the propriety is apparent of the defining phrase, with man's voice.

Forbad (ἐκώλυσεν)

Rather, hindered, or, as Rev., stayed Compare Acts 8:36; Romans 1:13, Rev.

Madness (παραφρονίαν)

Only here in New Testament. But compare the kindred verb παραφρονέω (2 Corinthians 11:23), in the phrase, "I speak as a fool." From παρά, beside, and φρήν, the mind; and so equivalent to the phrase, beside one's self.

Better, as Rev., springs; yet the Rev. has retained well at John 4:14, where the change would have given more vividness to Christ's metaphor, which is that of an ever upleaping, living fountain.

Without water

As so often in the East, where the verdure excites the traveller's hope of water. Compare Jeremiah 2:13, and the contrast presented in Isaiah 58:11; Proverbs 10:11; Proverbs 13:14.

Clouds

The A. V. has followed the Tex. Rec., νεφέλαι, as in Jde 1:12. The correct reading is ὁμίχλαι, mists, found only here in New Testament. So Rev.

With a tempest (ὑπὸ λαίλαπος)

Rev., by a storm. The word occurs only twice elsewhere - Mark 4:37; Luke 7:23 - in the parallel accounts of the storm on the lake, which Jesus calmed by his word. There on the lake Peter was at home, as well as with the Lord on that occasion; and the peculiar word describing a whirlwind - one of those sudden storms so frequent on that lake (see note on the word, Mark 4:37) - would be the first to occur to him. Compare Paul's similar figure, Ephesians 4:14.

Blackness (ζόφος)

See on 2 Peter 2:4, and compare Jde 1:13.

Of darkness (τοῦ σκότους)

Lit., the darkness, denoting a well-understood doom.

Is reserved (τετήρηται)

Lit., hath been reserved, as Rev. See on 1 Peter 1:4; and 2 Peter 2:4.

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Rev., better, uttering. See on 2 Peter 2:16.

Great swelling (ὑπέρογκα)

Only here and Jde 1:16. The word means of excessive bulk. It accords well with the peculiar word uttering, since it denotes a kind of speech full of high-sounding verbosity without substance. Φθεγγόμενοι, uttering, is significantly applied alike to Balaam's beast and to these empty declaimers.

Entice

See 2 Peter 2:14.

Were clean escaped

The A. V. follows the Tex. Rec., ὄντως ἀποφυγόντας; ὄντως meaning really, actually, as Luke 24:34; and the participle being the aorist, and so meaning were escaped. But the best texts all read ὀλίγως, in a little degree, or just, or scarcely; and ἀποφεύγοντας, the present participle, are escaping; and denoting those who are in the early stage of their escape from error, and are not safe from it and confirmed in the truth. Hence, Rev., correctly, who are just escaping. Ὀλίγως, only here.

Lit., is worsted; from ἥσσων, inferior. Only here, 2 Peter 2:20, and 2 Corinthians 12:13.

Brought into bondage (δεδούλωται)

Enslaved. Compare Romans 6:16.

Only here in New Testament. Compare 2 Peter 2:10. The word is transcribed in miasma.

Entangled (ἐμπλακέντες)

Only here and 2 Timothy 2:4. The same metaphor occurs in Aeschylus ("Prometheus"): "For not on a sudden or in ignorance will ye be entangled (ἐμπλεχθήσεσθε) by your folly in an impervious net of Ate (destruction)."

Lit., that of the true proverb, or the matter of the proverb. For a similar construction see Matthew 21:21, that of the fig-tree; Matthew 8:33, the things of those possessed. On proverb see notes on Matthew 13:3.

Vomit (ἐξέραμα)

Only here in New Testament.

Wallowing (κυλισμὸν)

Only here in New Testament.

Mire (βορβόρου)

Only here in New Testament. This use of dogs and swine together recalls Matthew 7:6.

Occurring four times in this chapter.

Second - Iwrite

An incidental testimony to the authorship of the second epistle.

Pure minds (εἰλικρινῆ διάνοιαν)

The latter word is singular, not plural. Hence, as Rev., mind. The word rendered pure is often explained tested by the sunlight; but this is very doubtful, since εἵλη, to which this meaning is traced, means the heat, and not the light of the sun. Others derive it from the root of the verb εἱλίσσω, to roll, and explain it as that which is separated or sifted by rolling, as in a sieve. In favor of this etymology is its association in classical Greek with different words meaning unmixed. The word occurs only here and Philippians 1:10. The kindred noun εἰλικρίνεια, sincerity, is found 1 Corinthians 5:8; 2 Corinthians 1:12; 2 Corinthians 2:17. Rev., here, sincere.

Mind (διάνοιαν)

Compare 1 Peter 1:13; and see on Mark 12:30.

This is the reading followed by A. V. But the later texts have added ἐμπαιγμονῇ, in mockery, occurring only here, though a kindred word for mockings (ἐμπαιγμῶν) is found Hebrews 11:36. This addition gives a play upon the words; and so Rev., "Mockers shall come with mockery, walking," etc.

Not a common phrase. It occurs only Mark 10:6; Mark 13:19; Revelation 3:14.

Fell asleep (ἐκοιμήθησαν)

A literal and correct translation of the word, which occurs frequently in the New Testament, but only here in Peter. Some have supposed that the peculiarly Christian sense of the word is emphasized ironically by these mockers. It is used, however, in classical Greek to denote death. The difference between the pagan and the Christian usage lies in the fact that, in the latter, it was defined by the hope of the resurrection, and therefore was used literally of a sleep, which, though long, was to have an awaking. See on Acts 7:60.

Lit., this escapes them of their own will. Rev., this they wilfully forget.

The heavens were

But the Greek has no article. Render, there were heavens. So, too, not the earth, but an earth, as Rev.

Standing (συνεστῶσα)

Incorrect; for the word is, literally, standing together; i.e., compacted or formed. Compare Colossians 1:17, consist. Rev., compacted.

Out of the water

Again no article. Render out of water; denoting not the position of the earth, but the material or mediating element in the creation; the waters being gathered together in one place, and the dry land appearing. Or, possibly, with reference to the original liquid condition of the earth - without form and void.

In the water (δὶ ὕδατος)

Omit the article. Διά has its usual sense here, not as Rev., amidst, but by means of. Bengel: "The water served that the earth should consist." Expositors are much divided as to the meaning. This is the view of Huther, Salmond, and, substantially, Alford.

Lit., the then world. The word for world is literally order, and denotes the perfect system of the material universe.

Being overflowed (κατακλυσθεὶς)

Only here in New Testament. Cataclysm is derived from it.

A construction similar to the then world (2 Peter 3:6). The now heavens, or the present heavens.

Kept in store (τεθησαυρισμένοι)

Rev., stored up. Lit., treasured up. The same word which is used in Luke 12:21, layeth up treasure. Sometimes with the kindred noun θησαυροὺς, treasures, as Matthew 6:19; lit., treasure treasures.

Unto fire

Some construe this with treasured up; as Rev., stored up for fire; others with reserved, as A. V.; others again give the sense stored with fire, indicating that the agent for the final destruction is already prepared.

Only here and 1 Timothy 3:15. The word is literally to delay or loiter. So Septuagint, Genesis 43:10, "except we had lingered." Alford's rendering, is not tardy, would be an improvement. The word implies, besides delay, the idea of lateness with reference to an appointed time.

Come (χωρῆσαι)

Move on, or advance to.

Compare the same phrase in Peter's sermon, Acts 2:20. It occurs only in these two passages and 1 Thessalonians 5:2. See 1 Corinthians 1:8; 2 Corinthians 1:14.

As a thief

Omit in the night. Compare Matthew 24:43; 1 Thessalonians 5:2, 1 Thessalonians 5:4; Revelation 3:3; Revelation 16:15.

With a great noise (ῥοιζηδὸν)

An adverb peculiar to Peter, and occurring only here. It is a word in which the sound suggests the sense (rhoizedon); and the kindred noun, ῥοῖζος, is used in classical Greek of the whistling of an arrow; the sound of a shepherd's pipe; the rush of wings; the plash of water; the hissing of a serpent; and the sound of filing.

The elements (στοιχεῖα)

Derived from στοῖχος, a row, and meaning originally one of a row or series; hence a component or element. The name for the letters of the alphabet, as being set in rows. Applied to the four elements - fire, air, earth, water; and in later times to the planets and signs of the zodiac. It is used in all ethical sense in other passages; as in Galatians 4:3, "elements or rudiments of the world." Also of elementary teaching, such as the law, which was fitted for an earlier stage in the world's history; and of the first principles of religious knowledge among men. In Colossians 2:8, of formal ordinances. Compare Hebrews 5:12. The kindred verb στοιχέω, to walk, carries the idea of keeping in line, according to the radical sense. Thus, walk according to rule (Galatians 6:16); walkest orderly (Acts 21:24). So, too, the compound συστοιχέω, only in Galatians 4:25, answereth to, lit., belongs to the same row or column with. The Greek grammarians called the categories of letters arranged according to the organs of speech συστοιχίαι. Here the word is of course used in a physical sense, meaning the parts of which this system of things is composed. Some take it as meaning the heavenly bodies, but the term is too late and technical in that sense. Compare Matthew 24:29, the powers of the heaven.

Shall melt (λυθήσονται)

More literally, as Rev., shall be dissolved.

With fervent heat (καυσούμενα)

Lit., being scorched up.