2Pe 1:3-11 | RWP | e4.org | Seeing that his divine power hath granted unto us ( ως ημιν της θειας δυναμεως αυτου δεδωρημενης ). Genitive absolute with the causal particle ως and the perfect middle participle of δωρεω , old verb, to bestow ( δωρεα , gift), usually middle as here, in N.T. elsewhere only . Αυτου refers to Christ, who has "divine power" ( της θειας δυναμεως ), since he is θεος ( ). Θειος (from θεος ) is an old adjective in N.T. here and verse only, except , where Paul uses το θειον for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of θειος 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 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 της θειας δυναμεως . 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 δυναμις in this Epistle, and the δυναμις 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 ( παντα τα προς ζωην κα ευσεβειαν ). "All the things for life and godliness." The new life in Christ who is the mystery of godliness ( ). Ευσεβεια with its cognates ( ευσεβησ, ευσεβωσ, ευσεβεω ) occurs only in this Epistle, Acts, and the Pastoral Epistles (from ευ , well, and σεβομα , to worship). Of him that called us ( του καλεσαντος ). Genitive of the articular first aorist active participle of καλεω . Christ called Peter and all other Christians. By his own glory and virtue ( δια δοξης κα αρετης ). So B K L, but Aleph A C P read ιδια δοξη κα αρετη (either instrumental case "by" or dative "to"). Peter is fond of ιδιος (own, , ; , , etc.). "Glory" here is the manifestation of the Divine Character in Christ. For αρετη see on and ; .

‏ 2 Peter 1:3-11

Seeing that his divine power hath granted unto us ( ως ημιν της θειας δυναμεως αυτου δεδωρημενης ). Genitive absolute with the causal particle ως and the perfect middle participle of δωρεω, old verb, to bestow ( δωρεα, gift), usually middle as here, in N.T. elsewhere only Mr 15:45. Αυτου refers to Christ, who has "divine power" ( της θειας δυναμεως ), since he is θεος (1:1). Θειος (from θεος ) is an old adjective in N.T. here and verse 4 only, except Ac 17:29, where Paul uses το θειον for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of θειος 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 της θειας δυναμεως. 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 δυναμις in this Epistle, and the δυναμις 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 ( παντα τα προς ζωην κα ευσεβειαν ). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Ti 3:16). Ευσεβεια with its cognates ( ευσεβησ, ευσεβωσ, ευσεβεω ) occurs only in this Epistle, Acts, and the Pastoral Epistles (from ευ, well, and σεβομα, to worship).

Of him that called us ( του καλεσαντος ). Genitive of the articular first aorist active participle of καλεω. Christ called Peter and all other Christians.

By his own glory and virtue ( δια δοξης κα αρετης ). So B K L, but Aleph A C P read ιδια δοξη κα αρετη (either instrumental case "by" or dative "to"). Peter is fond of ιδιος (own, 1Pe 3:1, 5; 2Pe 2:16, 22, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For αρετη see on 1Pe 2:9 and Php 4:8; 2Pe 1:5.

Whereby ( δι' ων ). Probably the "glory and virtue" just mentioned, though it is possible to take it with παντα τα προς, etc., or with ημιν (unto us, meaning "through whom").

He hath granted ( δεδωρητα ). Perfect middle indicative of δωρεω, for which see verse 3.

His precious and exceeding great promises ( τα τιμια κα μεγιστα επαγγελματα ). Επαγγελμα is an old word (from επαγγελλω ) in place of the common επαγγελια, in N.T. only here and 3:13. Τιμιος (precious, from τιμη, value), three times by Peter (1Pe 1:7 of faith; 1:19 of the blood of Christ; 2Pe 1:4 of Christ's promises). Μεγιστα is the elative superlative used along with a positive adjective ( τιμια ).

That ye may become ( ινα γενησθε ). Purpose clause with ινα and second aorist middle subjunctive of γινομα.

Through these ( δια τουτων ). The promises.

Partakers ( κοινωνο ). Partners, sharers in, for which word see 1Pe 5:1.

Of the divine nature ( θειας φυσεως ). This phrase, like το θειον 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 ( αναγεγεννημενο ). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's Vocabulary).

Having escaped ( αποφυγοντες ). Second aorist active participle of αποφευγω, old compound verb, in N.T. only here and 2:18-20, with the ablative here ( φθορας, old word from φθειρω, moral decay as in 2:12) and the accusative there.

By lust ( εν επιθυμια ). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

Yea, and for this very cause ( κα αυτο τουτο δε ). Adverbial accusative ( αυτο τουτο ) here, a classic idiom, with both κα and δε. Cf. κα τουτο (Php 1:29), τουτο μεν--τουτο δε (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 ( παρεισενεγκαντες ). First aorist active participle of παρεισφερω, old double compound, to bring in ( εισφερω ), besides ( παρα ), here only in N.T.

All diligence ( σπουδην πασαν ). Old word from σπευδω to hasten (Lu 19:5f.). This phrase ( πασαν σπουδην ) occurs in Jude 1:3 with ποιουμενος and on the inscription in Stratonicea (verse 3) with ισφερεσθα (certainly a curious coincidence, to say the least, though common in the Koine).

In your faith ( εν τη πιστε υμων ). Faith or πιστις (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 ( αγαπη ). 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 εν (in, on) with each step.

Supply ( επιχορηγησατε ). First aorist active imperative of επιχορηγεω, late and rare double compound verb ( επ and χορηγεω 1Pe 4:11 from χορηγος, chorus-leader, χορος and ηγεομα, 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 ( αρετην ). Moral power, moral energy, vigor of soul (Bengel). See 3.

Knowledge ( γνωσιν ). Insight, understanding (1Co 16:18; Joh 15:15).

Temperance ( την εγκρατειαν ). Self-control. Old word (from εγκρατης, εν and κρατος, one holding himself in as in Tit 1:8), in N.T. only here, Ac 24:25; Ga 5:23. The opposite of the πλεονεξια of the heretics.

Patience ( την υπομονην ). For which see Jas 1:3.

Godliness ( την ευσεβειαν ). For which see verse 3.

Love of the brethren ( την φιλαδελφιαν ). See 1Pe 1:22.

Love ( την αγαπην ). 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).

For if these things are yours and abound ( ταυτα γαρ υμιν υπαρχοντα κα πλεοναζοντα ). Present active circumstantial (conditional) participles neuter plural of υπαρχω and πλεοναζω (see 1Th 3:12) with dative case υμιν, "these things existing for you (or in you) and abounding."

They make you to be ( καθιστησιν ). "Render" (present active indicative of καθιστημ, old verb, Jas 3:6), singular because ταυτα neuter plural.

Not idle nor unfruitful ( ουκ αργους ουδε ακαρπους ). Accusative predicative plural with υμας understood, both adjectives with alpha privative, for αργος see Jas 2:20 and for ακαρπος Mt 13:22.

Knowledge ( επιγνωσιν ). "Full (additional) knowledge" as in 1:2.

He that lacketh these things ( ω μη παρεστιν ταυτα ). "To whom (dative case of possession) these things are not ( μη because a general or indefinite relative clause)."

Seeing only what is near ( μυωπαζων ). Present active participle of μυωπαζω, a rare verb from μυωπς (in Aristotle for a near-sighted man) and that from μυεω τους ωπας (to close the eyes in order to see, not to keep from seeing). The only other instance of μυωπαζω is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 ( μυωπασουση κα αποστρεφομενη ) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits τυφλος as a short-sighted man screwing up his eyes because of the light.

Having forgotten ( ληθην λαβων ). "Having received forgetfulness." Second aorist active participle of λαμβανω and accusative ληθην, old word, from ληθομα, to forget, here only in N.T. See 2Ti 1:5 for a like phrase υπομνησιν λαβων (having received remembrance).

The cleansing ( του καθαρισμου ). 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 ( παλα ). Of the language as in Heb 1:1.

Wherefore ( διο ). Because of the exhortation and argument in verses 5-9.

Give the more diligence ( μαλλον σπουδασατε ). "Become diligent (first aorist ingressive active imperative of σπουδαζω as in 2Ti 2:15; 2Pe 1:15) the more" ( μαλλον, not less).

To make ( ποιεισθα ). Present middle infinitive of ποιεω, to make for yourselves.

Calling and election ( κλησιν κα εκλογην ). Both words ( κλησιν, the invitation, εκλογην, actual acceptance). See for εκλογη 1Th 1:4; Ro 9:11.

If ye do ( ποιουντες ). Present active circumstantial (conditional) participle of ποιεω, "doing."

Ye shall never stumble ( ου μη πταισητε ποτε ). Strong double negative ( ου μη ποτε ) with first aorist active subjunctive of πταιω, old verb to stumble, to fall as in Jas 2:10; 3:2.

Thus ( ουτως ). As shown in verse 10.

Shall be supplied ( επιχορηγηθησετα ). Future passive of επιχορηγεω, for which see verse 5. You supply the virtues above and God will supply the entrance ( η εισοδος, old word already in 1Th 1:9, etc.).

Richly ( πλουσιως ). See Col 3:16 for this adverb.

Into the eternal kingdom ( εις την αιωνιον βασιλειαν ). The believer's inheritance of 1Pe 1:4 is here termed kingdom, but "eternal" ( αιωνιον feminine same as masculine). Curiously again in the Stratonicea inscription we find της αιωνιου αρχης (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 ( του κυριου ημων κα σωτηρος Ιησου Χριστου ). For which idiom see on 1:1.