Bible Heaven/Bible Heaven.iso/robertsn/rwp-2pe/2pe2.rwp

Text File | 1993-03-13 | 24KB | 413 lines

2:1 {But there arose} (\egenonto de\). Second aorist middle
indicative of \ginomai\ (cf. \ginetai\ in #1:20|). {False
prophets also} (\kai pseudoprophêtai\). 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 (\pseudês,
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 (\eplanêthêsan\, they
went astray, verse #15|). {Shall privily bring in}
(\pareisaxousin\). Future active of \pareisagô\, late double
compound \pareisagô\, to bring in (\eisagô\), 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 apôleias\). Descriptive
genitive, "heresies of destruction" (marked by destruction) as in
#Lu 16:8|. \Hairesis\ (from \haireô\) 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 despotên\). Old word for absolute master, here of Christ as
in #Jude 1:4|, and also of God (#Ac 4:24|). Without the evil
sense in our "despot." {That bought them} (\ton agorasanta
autous\). First aorist active articular participle of \agorazô\,
same idea with \lutroô\ in #1Pe 1:18f|. These were professing
Christians, at any rate, these heretics. {Swift destruction}
(\tachinên apôleian\). See #1:14| for \tachinên\ and note
repetition of \apôleian\. This is always the tragedy of such
false prophets, the fate that they bring on (\epagontes\)
themselves.

2:2 {Lascivious doings} (\aselgeiais\). Associative instrumental
ease after \exakolouthêsousin\ (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). \Autôn\ (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 \blasphêmeô\ used as here with \di' humas\,
because of you). {The way of truth} (\hê hodos tês alêtheias\).
\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|.

2:3 {In covetousness} (\en pleonexiâi\). 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 \plassô\, 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, \argeô\ (from \argos\ not
working, alpha privative and \ergon\), here only in N.T.
{Slumbereth not} (\ou nustazei\). Old and common verb (from \nuô\
to nod), in N.T. only here and #Mt 25:5|. Note \apôleia\
(destruction) three times in verses #1-3|.

2:4 {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 (\humôn 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} (\aggelôn
hamartêsantôn\). Genitive case after \epheisato\ (first aorist
middle indicative of \pheidomai\) and anarthrous (so more
emphatic, even angels), first aorist active participle of
\hamartanô\, "having sinned." {Cast them down to hell}
(\tartarôsas\). First aorist active participle of \tartaroô\,
late word (from \tartaros\, old word in Homer, Pindar, LXX #Job
40:15; 41:23|, Philo, inscriptions, the dark and doleful abode of
the wicked dead like the Gehenna of the Jews), found here alone
save in a scholion on Homer. \Tartaros\ occurs in Enoch 20:2 as
the place of punishment of the fallen angels, while Gehenna is
for apostate Jews. {Committed} (\paredôken\). First aorist active
indicative of \paradidômi\, 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
têroumenous\). Present (linear action) passive participle of
\têreô\. "Kept for judgment." Cf. #1Pe 1:4|. Aleph A have
\kolazomenous têrein\ as in verse #9|. Note \krisis\ (act of
judgment).

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

2:6 {Turning into ashes} (\tephrôsas\). First aorist participle
of \tephroô\, late word from \tephra\, ashes (in Dio Cassius of
an eruption of Vesuvius, Philo), here alone in N.T. {The cities
of Sodom and Gomorrah} (\poleis Sodomôn kai Gomorrâs\). 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 \katakrinô\, still part of the protasis with \ei\.
{With an overthrow} (\katastrophêi\). Instrumental case or even
dative like \thanatôi\ with \katakrinô\ in #Mt 20:18|. But
Westcott and Hort reject the word here because not in B C Coptic.
{Having made them} (\tetheikôs\). Perfect active participle of
\tithêmi\. {An example} (\hupodeigma\). For which see #Jas 5:10;
Joh 13:15|. Cf. #1Pe 2:21|. {Unto those that should live ungodly}
(\mellontôn asebesin\). Rather, "unto ungodly men of things about
to be" (see #Heb 11:20| for this use of \mellontôn\). But Aleph A
C K L read \asebein\ (present active infinitive) with
\mellontôn\=\asebêsontôn\ (future active participle of \asebeô\),
from which we have our translation.

2:7 {And delivered} (\kai erusato\). First aorist middle of
\ruomai\ as in #Mt 6:13|, still part of the protasis with \ei\.
{Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs
three times in verses #7,8|. See Wisdom 10:6. {Sore distressed}
(\kataponoumenon\). Present passive participle of \kataponeô\,
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 tês tôn athesmôn en aselgeiâi
anastrophês\). "By the life in lasciviousness of the lawless."
\Athesmos\ (alpha privative and \thesmos\), late and common
adjective (cf. \athemitos\ #1Pe 4:3|) for rebels against law (of
nature and conscience here). \Anastrophê\ is frequent in I Peter.

2:8 {For} (\gar\). Parenthetical explanation in verse #8| of the
remark about Lot. {Dwelling} (\enkatoikôn\). Present active
participle of \enkatoikeô\, old but rare double compound, here
only in N.T. {In seeing and hearing} (\blemmati kai akoêi\). "By
sight (instrumental case of \blemma\, old word, from \blepô\ to
see, here only in N.T.) and hearing" (instrumental case of \akoê\
from \akouô\, to hear, common as #Mt 13:14|). {From day to day}
(\hêmeran ex hêmerâs\). "Day in day out." Accusative of time and
ablative with \ex\. Same idiom in #Ps 96:2| for the more common
\ex hêmeras eis hêmeran\. {Vexed} (\ebasanizen\). Imperfect
active (kept on vexing) of \basanizô\, 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|.

2:9 {The Lord knoweth how} (\oiden kurios\). The actual apodosis
of the long protasis begun in verse #4|. God can deliver his
servants as shown by Noah and Lot and he will deliver you. The
idiomatic use of \oida\ and the infinitive (\ruesthai\ present
middle and see verse #7|) for knowing how as in #Mt 7:11; Jas
4:17|. {The godly} (\eusebeis\). Old anarthrous adjective (from
\eu\ and \sebomai\, to worship), in N.T. only here and #Ac
10:2,7| (by Peter). For {temptation} (\peirasmou\) see #Jas
1:2,12; 1Pe 1:6|. {To keep} (\têrein\). Present active infinitive
of \têreô\ after \oiden\. {Unrighteous} (\adikous\). As in #1Pe
3:18|. {Under punishment} (\kolazomenous\). Present passive
participle of \kolazô\, old verb (from \kolos\, lopped off), in
N.T. only here and #Ac 4:21|. Present tense emphasises continuity
of the punishment. See \kolasin aiônion\ in #Mt 25:46|.

2:10 {Chiefly} (\malista\). Especially. He turns now to the
libertine heretics (verses #2,7|). {After the flesh} (\opisô
sarkos\). Hebraistic use of \opisô\ as with \hamartiôn\ (sins) in
#Isa 65:2|. Cf. #Mt 4:19; 1Ti 5:15|. {Of defilement} (\miasmou\).
Old word (from \miainô\ #Tit 1:15|), here only in N.T. {Despise
dominion} (\kuriotêtos kataphronountas\). \Kuriotês\ 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} (\tolmêtai\). Old
substantive (from \tolmaô\, to dare), daring men, here only in
N.T. {Self-willed} (\authadeis\). Old adjective (from \autos\ and
\hêdomai\), self-pleasing, arrogant, in N.T. only here and #Tit
1:7|. {They tremble not to rail at dignities} (\doxas ou
tremousin blasphêmountes\). "They tremble not blaspheming
dignities." \Tremô\ is old verb (#Mr 5:33|), used only in present
as here and imperfect. Here with the complementary participle
\blasphêmountes\ rather than the infinitive \blasphêmein\. See
#Jude 1:8|. Perhaps these dignities (\doxas\) are angels
(\evil\).

2:11 {Whereas} (\hopou\). Loose use of \hopou\ (in Xenophon) =
"wherein." {Though greater} (\meizones ontes\). Than the evil
\doxai\. Concessive participle and comparative adjective. {In
might and strength} (\ischui kai dunamei\). Locative case. Both
indwelling strength (\ischus\, #Mr 12:30|) and ability
(\dunamis\, #Mt 25:15|). {Railing judgment} (\blasphemon
krisin\). "Blasphemous accusation." {Against them} (\kat'
autôn\). The evil angels (\doxai\). {Before the Lord} (\para
kuriôi\). In God's presence. See #Jude 1:9| and possibly Enoch 9.

2:12 {But these} (\houtoi de\). The false teachers of verse #1|.
{As creatures} (\zôa\). Living creatures, old word, from \zôos\
(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 \thêria\ (wild animals). {Born} (\gegennêmena\). Perfect
passive participle of \gennaô\. {Mere animals} (\phusika\). Old
adjective in \-ikos\ (from \phusis\, nature), natural animals,
here only in N.T. {To be taken} (\eis halôsin\). "For capture"
(old substantive, from \haloô\, 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 \agnoeô\ (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 têi phthorâi autôn
phtharêsontai\). Second future passive of \phtheirô\. Rhetorical
Hebraism in the use of \en phthorâi\ (same root as \phtheirô\),
word four times in II Peter. See #Jude 1:10|.

2:13 {Suffering wrong} (\adikoumenoi\). Present middle or passive
participle of \adikeô\ to do wrong. So Aleph B P, but A C K L
have \komioumenoi\ (future middle participle of \komizô\), shall
receive. {As the hire of wrong-doing} (\misthon adikias\). The
Elephantine papyrus has the passive of \adikeô\ 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 \hêgoumenoi\ (counting). {Pleasure}
(\hêdonên\). See #Jas 4:1,3|. {To revel in the daytime} (\tên en
hêmerâi truphên\). "The in the daytime revel" (old word \truphê\
from \thruptô\, 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} (\mômoi\). Old word for blot
(kin to \muô\), only here in N.T. See #1Pe 1:19| for \amômos kai
aspilos\. {Revelling} (\entruphôntes\). Present active participle
of \entruphaô\, 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 \agapê\. {While they feast with you}
(\suneuôchoumenoi\). Present passive participle of late and rare
verb \suneuôcheô\ (\sun\, together, and \euôcheô\, to feed
abundantly) to entertain with. Clement of Alex. (_Paed_. ii. I.
6) applies \euôchia\ to the \agapê\.

2:14 {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 \katapauô\, 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 \deleazô\, to catch
by bait as in verse #18; Jas 1:14|. {Unsteadfast}
(\astêriktous\). Late verbal adjective (alpha privative and
\stêrizô\), in Longinus and Vettius Valens, here alone in N.T.
{Exercised} (\gegumnasmenên\). Perfect passive predicate
participle with \echontes\, from \gumnazô\ precisely as in #Heb
5:14|. Rhetorical metaphor from the gymnasium. {In covetousness}
(\pleonexias\). Genitive case after the participle. {Children of
cursing} (\kataras tekna\). Hebraism like \tekna hupakoês\ in
#1Pe 1:14| = accursed (\kataratoi\).

2:15 {Forsaking} (\kataleipontes\). Present active participle of
\kataleipô\ (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}
(\eplanêthêsan\). First aorist passive indicative of \planaô\,
like #Mr 12:24|. {The way of Balaam} (\têi hodôi tou Balaam\).
Associative instrumental case after \exakolouthêsantes\, 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 êgapêsen\).

2:16 {But he was rebuked} (\elegxin de eschen\). "But he had
rebuke." Second aorist active indicative of \echô\ and accusative
of \elegxis\ (late word from \elegchô\, a periphrasis for
\elegchô\, here only in N.T. {For his own transgression} (\idias
paranomias\). Objective genitive of \paranomia\, old word (from
\paranomos\ lawbreaker), here only in N.T. {A dumb ass}
(\hupozugion aphônon\). Dumb is without voice, old word for idols
and beasts. The adjective \hupozugios\ (\hupo zugon on\) "being
under a yoke," is applied to the ass as the common beast of
burden (papyri, Deissmann, _Bible Studies_, p. 160), in N.T. only
here and #Mt 21:5|. {Spake} (\phthegxamenon\). First aorist
middle participle of \phtheggomai\, old verb, to utter a sound,
in N.T. only here, verse #18, Ac 4:18|. {Stayed} (\ekôlusen\).
First aorist active indicative of \kôluô\, to hinder. {Madness}
(\paraphronian\). Only known example of this word instead of the
usual \paraphrosunê\ or \paraphronêsis\. It is being beside one's
wits.

2:17 {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 \elaunô\ 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} (\tetêrêtai\). Perfect passive
participle of \têreô\, for which see verses #4,9|.

2:18 {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} (\mataiotêtos\). Late
and rare word (from \mataios\, empty, vain), often in LXX, in
N.T. here, #Ro 8:20; Eph 4:17|. {By lasciviousness}
(\aselgeiais\). Instrumental plural, "by lascivious acts." Note
asyndeton as in #1:9,17|. {Those who are just escaping} (\tous
oligôs apopheugontas\). So A B read \oligôs\ (slightly, a
little), while Aleph C K L P read \ontôs\ (actually). \Oligôs\
late and rare, only here in N.T. So again the Textus Receptus has
\apophugontas\ (second aorist active participle, clean escaped)
while the correct text is the present active \apopheugontas\.
{From them that live in error} (\tous en planêi
anastrephomenous\). Accusative case after \apopheugontas\
(escaping from) according to regular idiom. Peter often uses
\anastrephô\ and \anastrophê\.

2:19 {Liberty} (\eleutherian\). Promising "personal liberty,"
that is license, after the fashion of advocates of liquor today,
not the freedom of truth in Christ (#Joh 8:32; Ga 5:1,13|).
{Themselves bondservants} (\autoi douloi\). "Themselves slaves"
of corruption and sin as Paul has it in #Ro 6:20|. {Of whom}
(\hôi\). Instrumental case, but it may mean "of what." {Is
overcome} (\hêttêtai\). Perfect passive indicative of \hêttaô\
(from \hêttôn\, less) old verb, in N.T. only here, verse #20; 2Co
12:13|. {Of the same} (\toutôi\). "By this one (or thing)." {Is
brought into bondage} (\dedoulôtai\). Perfect passive indicative
of \douloô\. Like Paul again (#Ro 6:16,18; 8:21|).

2:20 {After they have escaped} (\apophugontes\). Second aorist
active participle here (see verse #18|). {The defilements} (\ta
miasmata\). Old word miasma, from \miainô\, 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 \emplekô\, old verb, to inweave (noosed,
fettered), in N.T. only here and #2Ti 2:4|. {Overcome}
(\hêttôntai\). Present passive indicative of \hêttaoô\, for which
see verse #19|, "are repeatedly worsted." Predicate in the
condition of first class with \ei\. It is not clear whether the
subject here is "the deluded victims" (Bigg) or the false
teachers themselves (Mayor). See #Heb 10:26| for a parallel.
{Therein} (\toutois\). So locative case (in these "defilements"),
but it can be instrumental case ("by these," Strachan). {With
them} (\autois\). Dative of disadvantage, "for them." {Than the
first} (\tôn prôtôn\). Ablative case after the comparative
\cheirona\. See this moral drawn by Jesus (#Mt 12:45; Lu 11:26|).

2:21 {It were better} (\kreitton ên\). 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} (\mê epegnôkenai\). Perfect
active infinitive of \epiginôskô\ (cf. \epignôsei\, verse #20|)
to know fully. {The way of righteousness} (\tên hodon tês
dikaiosunês\). 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 \epiginôskô\
(just used) in the dative plural agreeing with \autois\ (for
them). {To turn back} (\hupostrepsai\). First aorist active
infinitive of \hupostrephô\, old and common verb, to turn back,
to return. {From} (\ek\). Out of. So in #Ac 12:25| with
\hupostrephô\. With ablative case. See #Ro 7:12| for \hagia\
applied to \hê entolê\ (cf. #1Ti 6:14|). II Peter strikes a high
ethical note (#1:5ff.|). {Delivered} (\paradotheisês\). First
aorist passive participle feminine ablative singular of
\paradidômi\.

2:22 {It has happened} (\sumbebêken\). Perfect active indicative
of \sumbainô\, for which see #1Pe 4:12|. {According to the true
proverb} (\to tês alêthous paroimias\). "The word (\to\ used
absolutely, the matter of, as in #Mt 21:21; Jas 4:14|) of the
true proverb" (\paroimia\ a wayside saying, for which see #Joh
10:6; 16:25,29|). The first proverb here given comes from #Pr
26:11|. \Exerama\ is a late and rare word (here only in N.T., in
Diosc. and Eustath.) from \exeraô\, to vomit. {The sow that had
washed} (\hûs lousamenê\). \Hûs\, old word for hog, here only in
N.T. Participle first aorist direct middle of \louô\ 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 \kuliô\, #Mr 9:20|), here only in N.T. {In the mire}
(\borborou\). Objective genitive, old word for dung, mire, here
only in N.T. J. Rendel Harris (_Story of Ahikar_, p. LXVII) tells
of a story about a hog that went to the bath with people of
quality, but on coming out saw a stinking drain and went and
rolled himself in it.