Bible Heaven/Bible Heaven.iso/robertsn/rwp-2pe/2pe1.rwp

Text File | 1993-03-13 | 26KB | 442 lines

1:1 {Simon Peter} (\Simôn Petros\). Aleph A K L P have \Symeôn\
as in #Ac 15:14|, while B has \Simôn\. The two forms occur
indifferently in I Macc. 2:3, 65 for the same man. {Servant and
apostle} (\doulos kai apostolos\). Like #Ro 1:1; Tit 1:1|. {To
them that have obtained} (\tois lachousin\). Dative plural
articular participle second aorist active of \lagchanô\, old
verb, to obtain by lot (#Lu 1:9|), here with the accusative
(\pistin\) as in #Ac 1:17|. {Like precious} (\isotimon\). Late
compound adjective (\isos\, equal, \timê\, honor, price), here
only in N.T. But this adjective (Field) is used in two ways,
according to the two ideas in \timê\ (value, honor), either like
in value or like in honor. This second idea is the usual one with
\isotimos\ (inscriptions and papyri, Josephus, Lucian), while
\polutimos\ has the notion of price like \timê\ in #1:7,19;
2:4,6f|. The faith which they have obtained is like in honor and
privilege with that of Peter or any of the apostles. {With us}
(\hêmin\). Associative-instrumental case after \isotimon\. Equal
to \têi hêmôn\ (the faith of us). {In the righteousness} (\en
dikaiosunêi\). Definite because of the preposition \en\ and the
following genitive even though anarthrous. The O.T. sense of
\dikaiosunê\ applied to God (#Ro 1:17|) and here to Christ. {Of
our God and Saviour Jesus Christ} (\tou theou hêmôn kai sôtêros
Iêsou Christou\). So the one article (\tou\) with \theou\ and
\sôtêros\ requires precisely as with \tou kuriou hêmôn kai
sôtêros Iêsou Christou\ (of our Lord and Saviour Jesus Christ),
one person, not two, in #1:11| as in #2:20; 3:2,18|. So in #1Pe
1:3| we have \ho theos kai patêr\ (the God and Father), one
person, not two. The grammar is uniform and inevitable
(Robertson, _Grammar_, p. 786), as even Schmiedel
(Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands
that one person be meant." Moulton (_Prol._, p. 84) cites papyri
examples of like usage of \theos\ for the Roman emperors. See the
same idiom in #Tit 2:13|. The use of \theos\ by Peter as a
predicate with Jesus Christ no more disproves the Petrine
authorship of this Epistle than a like use in #Joh 1:1| disproves
the Johannine authorship of the Fourth Gospel and the same use in
#Tit 2:13| disproves the genuineness of Titus. Peter had heard
Thomas call Jesus God (#Joh 20:28|) and he himself had called him
the Son of God (#Mt 16:16|).

1:2 {Be multiplied} (\plêthuntheiê\). First aorist passive
optative of \plêthunô\ in a wish for the future (volitive use) as
in #1Pe 1:2; Jude 1:2|. {In the knowledge} (\en epignôsei\). Full
(additional, \epi\) knowledge as in #1:8| (only \gnôsis\ in
#1:5,6; 3:18|), but \epignôsin\ 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 \gnôsis\. {Of God and of Jesus
our Lord} (\tou theou kai Iêsou tou kuriou hêmôn\). At first
sight the idiom here seems to require one person as in #1:1|,
though there is a second article (\tou\) before \kuriou\, and
\Iêsou\ 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 \tou kuriou hêmôn\
(our Lord) from which the three other readings may have come.
Elsewhere in II Peter \gnôsis\ and \epignôsis\ are used of Christ
alone. The text of II Peter is not in a good state of
preservation.

1:3 {Seeing that his divine power hath granted unto us} (\hôs
hêmin tês theias dunameôs autou dedôrêmenês\). Genitive absolute
with the causal particle \hôs\ and the perfect middle participle
of \dôreô\, old verb, to bestow (\dôrea\, gift), usually middle
as here, in N.T. elsewhere only #Mr 15:45|. \Autou\ refers to
Christ, who has "divine power" (\tês theias dunameôs\), since he
is \theos\ (#1:1|). \Theios\ (from \theos\) is an old adjective
in N.T. here and verse #4| only, except #Ac 17:29|, where Paul
uses \to theion\ for deity, thus adapting his language to his
audience as the papyri and inscriptions show. The use of \theios\
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 \tês theias
dunameôs\. 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 zôên 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 (\eusebês, eusebôs, eusebeô\) occurs only in this
Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and
\sebomai\, to worship). {Of him that called us} (\tou
kalesantos\). Genitive of the articular first aorist active
participle of \kaleô\. Christ called Peter and all other
Christians. {By his own glory and virtue} (\dia doxês kai
aretês\). So B K L, but Aleph A C P read \idiâi doxêi kai aretêi\
(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 \aretê\
see on »1Pe 2:9| and #Php 4:8; 2Pe 1:5|.

1:4 {Whereby} (\di' hôn\). Probably the "glory and virtue" just
mentioned, though it is possible to take it with \panta ta pros\,
etc., or with \hêmin\ (unto us, meaning "through whom"). {He hath
granted} (\dedôrêtai\). Perfect middle indicative of \dôreô\, for
which see verse #3|. {His precious and exceeding great promises}
(\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word
(from \epaggellô\) in place of the common \epaggelia\, in N.T.
only here and #3:13|. \Timios\ (precious, from \timê\, 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 (\timia\). {That
ye may become} (\hina genêsthe\). Purpose clause with \hina\ and
second aorist middle subjunctive of \ginomai\. {Through these}
(\dia toutôn\). The promises. {Partakers} (\koinônoi\). Partners,
sharers in, for which word see #1Pe 5:1|. {Of the divine nature}
(\theias phuseôs\). This phrase, like \to 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| (\anagegennêmenoi\). 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 \apopheugô\,
old compound verb, in N.T. only here and #2:18-20|, with the
ablative here (\phthorâs\, old word from \phtheirô\, moral decay
as in #2:12|) and the accusative there. {By lust} (\en
epithumiâi\). Caused by, consisting in, lust. "Man becomes either
regenerate or degenerate" (Strachan).

1:5 {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|), \touto
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
\pareispherô\, old double compound, to bring in (\eispherô\),
besides (\para\), here only in N.T. {All diligence} (\spoudên
pâsan\). Old word from \speudô\ to hasten (#Lu 19:5f.|). This
phrase (\pâsan spoudên\) 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 _Koiné_). {In your faith} (\en têi
pistei humôn\). 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 (\agapê\).
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} (\epichorêgêsate\). First aorist active
imperative of \epichorêgeô\, late and rare double compound verb
(\epi\ and \chorêgeô\ #1Pe 4:11| from \chorêgos\, chorus-leader,
\choros\ and \hêgeomai\, 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} (\aretên\). Moral power, moral
energy, vigor of soul (Bengel). See #3|. {Knowledge} (\gnôsin\).
Insight, understanding (#1Co 16:18; Joh 15:15|).

1:6 {Temperance} (\tên egkrateian\). Self-control. Old word (from
\egkratês\, \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} (\tên hupomonên\).
For which see #Jas 1:3|. {Godliness} (\tên eusebeian\). For which
see verse #3|.

1:7 {Love of the brethren} (\tên philadelphian\). See #1Pe 1:22|.
{Love} (\tên agapên\). 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|).

1:8 {For if these things are yours and abound} (\tauta gar humin
huparchonta kai pleonazonta\). Present active circumstantial
(conditional) participles neuter plural of \huparchô\ and
\pleonazô\ (see #1Th 3:12|) with dative case \humin\, "these
things existing for you (or in you) and abounding." {They make
you to be} (\kathistêsin\). "Render" (present active indicative
of \kathistêmi\, old verb, #Jas 3:6|), singular because \tauta\
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}
(\epignôsin\). "Full (additional) knowledge" as in #1:2|.

1:9 {He that lacketh these things} (\hôi mê parestin tauta\). "To
whom (dative case of possession) these things are not (\mê\
because a general or indefinite relative clause)." {Seeing only
what is near} (\muôpazôn\). Present active participle of
\muôpazô\, a rare verb from \muôps\ (in Aristotle for a
near-sighted man) and that from \mueô tous ôpas\ (to close the
eyes in order to see, not to keep from seeing). The only other
instance of \muôpazô\ is given by Suicer from Ps. Dion. Eccl.
Hier. ii. 3 (\muôpasousêi kai apostrephomenêi\) used of a soul on
which the light shines (blinking and turning away). Thus
understood the word here limits \tuphlos\ as a short-sighted man
screwing up his eyes because of the light. {Having forgotten}
(\lêthên labôn\). "Having received forgetfulness." Second aorist
active participle of \lambanô\ and accusative \lêthên\, old word,
from \lêthomai\, to forget, here only in N.T. See #2Ti 1:5| for a
like phrase \hupomnêsin labôn\ (having received remembrance).
{The cleansing} (\tou katharismou\). See #Heb 1:3| for this word
for the expiatory sacrifice of Christ for our sins as in #1Pe
1:18; 2:24; 3:18|. In #1Pe 3:21| Peter denied actual cleansing of
sin by baptism (only symbolic). If there is a reference to
baptism here, which is doubtful, it can only be in a symbolic
sense. {Old} (\palai\). Of the language as in #Heb 1:1|.

1:10 {Wherefore} (\dio\). Because of the exhortation and argument
in verses #5-9|. {Give the more diligence} (\mâllon spoudasate\).
"Become diligent (first aorist ingressive active imperative of
\spoudazô\ as in #2Ti 2:15; 2Pe 1:15|) the more" (\mallon\, not
less). {To make} (\poieisthai\). Present middle infinitive of
\poieô\, to make for yourselves. {Calling and election} (\klêsin
kai eklogên\). Both words (\klêsin\, the invitation, \eklogên\,
actual acceptance). See for \eklogê\ #1Th 1:4; Ro 9:11|. {If ye
do} (\poiountes\). Present active circumstantial (conditional)
participle of \poieô\, "doing." {Ye shall never stumble} (\ou mê
ptaisête pote\). Strong double negative (\ou mê pote\) with first
aorist active subjunctive of \ptaiô\, old verb to stumble, to
fall as in #Jas 2:10; 3:2|.

1:11 {Thus} (\houtôs\). As shown in verse #10|. {Shall be
supplied} (\epichorêgêthêsetai\). Future passive of
\epichorêgeô\, for which see verse #5|. You supply the virtues
above and God will supply the entrance (\hê eisodos\, old word
already in #1Th 1:9|, etc.). {Richly} (\plousiôs\). See #Col
3:16| for this adverb. {Into the eternal kingdom} (\eis tên
aiônion basileian\). The believer's inheritance of #1Pe 1:4| is
here termed kingdom, but "eternal" (\aiônion\ feminine same as
masculine). Curiously again in the Stratonicea inscription we
find \tês aiôniou archês\ (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} (\tou kuriou hêmôn kai sôtêros Iêsou
Christou\). For which idiom see on »1:1|.

1:12 {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} (\mellêsô aei\). Future active of
\mellô\ (#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 hupomimnêskein\). Present active infinitive
of \hupomimnêskô\, old causative compound (\hupo, mimnêskô\, 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 toutôn\). {Though ye know them} (\kaiper
eidotas\). Second perfect active concessive participle of \oida\,
agreeing (acc. plural), with \humas\. Cf. #Heb 5:8|. {Are
established} (\estêrigmenous\). Perfect passive concessive
participle of \stêrizô\ (#1Pe 5:10|). The very verb (\stêrison\)
used by Jesus to Peter (#Lu 22:32|). {In the truth which is with
you} (\en têi parousêi alêtheiâi\). "In the present truth" (the
truth present to you), \parousêi\ present active participle of
\pareimi\, to be beside one. See #Col 1:6| for this use of
\parôn\. Firmly established in the truth, but all the same Peter
is eager to make them stronger.

1:13 {I think it right} (\dikaion hêgoumai\). 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} (\skênômati\). Old word, in literal
sense in #De 33:18| for the usual \skênê\ (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 \skênos\, 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 \diegeirô\,
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
hupomnêsei\). Old word, from \hupomimnêskô\ (verse #12|), in N.T.
only here, #3:1; 2Ti 1:5|. "By way of reminding you."

1:14 {The putting off of my tabernacle} (\hê apothesis tou
skênnômatos mou\). For \apothesis\ see on »1Pe 3:21| and for
\skênôma\ verse #13|. For the metaphor see #2Co 5:3f|. {Cometh
swiftly} (\tachinê estin\). Late adjective (Theocritus, LXX,
inscription), in N.T. only here and #2:1|. It is not clear
whether \tachinos\ means soon or speedy as in #Isa 59:7| and like
\tachus\ in #Jas 1:19|, or sudden, like \tachus\ 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} (\edêlôsen moi\). First aorist active
indicative of \dêloô\, 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.

1:15 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 tên emên 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 \echô\ and the infinitive in #Mr 14:8; Mt 18:25|. It
is the object-infinitive after \spoudasô\ (I will give diligence,
for which see verse #10|). {To call these things to remembrance}
(\tên toutôn mnêmên poieisthai\). Present middle infinitive of
\poieô\ (as in verse #10|). \Mnêmê\ 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.

1:16 {We did not follow} (\ouk exakolouthêsantes\). First aorist
active participle of \exakoloutheô\, 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 \sophizô\, 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} (\egnôrisamen humin\).
First aorist active indicative of \gnôrizô\, to make known unto
you. Possibly by Peter himself. {The power and coming} (\tên
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
genêthentes\). First aorist passive participle of \ginomai\, "but
having become eye-witnesses." \Epoptai\, old word (from \epoptô\
like \epopteuô\ 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. \autoptês\ in #Lu
1:2|. {Of his majesty} (\tês ekeinou megaleiotêtos\). 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|.

1:17 {For he received} (\labôn gar\). Second aorist active
participle nominative singular of \lambanô\, "he having
received," but there is no finite verb, anacoluthon, changing in
verse #19| (after parenthesis in #18|) to \echomen bebaioteron\
rather than \ebebaiôsen\. {When there came such a voice to him}
(\phônês enechtheisês autôi toiasde\). Genitive absolute with
first aorist passive participle feminine singular of \pherô\ (cf.
#1Pe 1:13|), repeated \enechtheisan\ in verse #18|. \Phônê\
(voice) is used also of Pentecost (#Ac 2:6|). \Toiosde\
(classical demonstrative) occurs here alone in the N.T. {From the
excellent glory} (\hupo tês megaloprepous doxês\). "By the
majestic glory." \Megaloprepês\, 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 \nephelê phôteinê\ (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 hôi\. Mark (#Mr 9:7|) and Luke (#Lu 9:35|)
have \akouete\. But Peter did not need any Gospel for his report
here.

1:18 {This voice} (\tautên tên phônên\). The one referred to in
verse #17|. {We heard} (\êkousamen\). First aorist active
indicative of \akouô\, a definite experience of Peter. {Brought}
(\enechtheisan\). "Borne" as in verse #17|. {When we were with
him} (\sun autôi ontes\). Present active participle of \eimi\,
"being with him." {In the holy mount} (\en tôi hagiôi 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.

1:19 {The word of prophecy} (\ton prophêtikon 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} (\hôi\). 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
(\hôi\). {As unto a lamp} (\hôs luchnôi\). Dative also after
\prosechontes\ of \luchnos\, old word (#Mt 5:15|). {Shining}
(\phainonti\). Dative also present active participle of \phainô\,
to shine (#Joh 1:5|). So of the Baptist (#Joh 5:35|). {In a dark
place} (\en auchmêrôi topôi\). 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} (\heôs hou hêmera
diaugasêi\). First aorist active subjunctive of \diaugazô\ with
temporal conjunction \heôs hou\, usual construction for future
time. Late compound verb \diaugazô\ (Polybius, Plutarch, papyri)
from \dia\ and \augê\, to shine through, here only in N.T. {The
day-star} (\phôsphoros\). Old compound adjective (\phôs\, light,
\pherô\, to bring), light-bringing, light-bearer (Lucifer)
applied to Venus as the morning star. Our word \phosphorus\ is
this word. In the LXX \heôsphoros\ occurs. Cf. #Mal 4:2; Lu
1:76-79; Re 22:16| for "dawn" applied to the Messiah. {Arise}
(\anateilêi\). First aorist active subjunctive of \anatellô\
(#Jas 1:11; Mt 5:45|).

1:20 {Knowing this first} (\touto prôton ginôskontes\). Agreeing
with \poieite\ like \prosechontes\ in verse #19|. {No prophecy of
Scripture} (\pâsa prophêteia ou\). Like the Hebrew _lo-kôl_, 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 epiluseôs\).
Ablative case of origin or source in the predicate as with
\gnômês\ in #Ac 20:3| and with \tou theou\ and \ex hêmôn\ 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 \epiluô\, 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.

1:21 {For} (\gar\). The reason for the previous statement that no
prophet starts a prophecy himself. He is not a self-starter.
{Came} (\ênechthê\). First aorist passive indicative of \pherô\
(verses #17f.|). {By the will of man} (\thelêmati anthrôpou\).
Instrumental case of \thelêma\. Prophecy is of divine origin, not
of one's private origination (\idias epiluseôs\). {Moved by the
Holy Ghost} (\hupo pneumatos hagiou pheromenoi\). Present passive
participle of \pherô\, 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.