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9, μvelav Tоlovpai, I make mention. See, also, Eph. i. 16; 1 Thess. i. 2; Philem. 4. Some render it thus here, as expressing Peter's desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance.

16. We have not followed (ov éžaкoλovdýσaνTes). A strong compound, used only here and ch. ii. 2, 15. force of following out; in pursuance of; closely.

The

gives the

Cunningly devised (σcσopioμévois). Only here and 2 Tim. iii. 15, in which latter passage it has a good sense, to make thee wise. Here, in a bad sense, artfully framed by human cleverness (oopia). Compare feigned words, ch. ii. 3.

Fables (μúdois). This word, which occurs only here and in the Pastoral Epistles, is transcribed in the word myth. The reference here may be to the Jewish myths, rabbinical embellishments of Old-Testament history; or to the heathen myths about the descent of the gods to earth, which might be suggested by his remembrance of the transfiguration; or to the Gnostic speculations about aeons or emanations, which rose from the eternal abyss, the source of all spiritual existence, and were named Mind, Wisdom, Power, Truth, etc.

Coming (apovolav). Or presence. Compare ch. iii. 4. Another word, aπоkáλvis, revelation, is used in 1 Pet. i. 7, 13; iv. 13, to describe the appearing of Christ.

Eye-witnesses (èTÓTтα). See on behold, 1 Pet. ii. 12. Only here in New Testament. Compare the different word in Luke i. 2, avтÓTTαι, eye-witnesses.

Majesty (ueyaletóτηTоs). Used in only two passages besides this: Luke ix. 43, of the mighty power (Rev., majesty) of God, as manifested in the healing of the epileptic child; and Acts xix. 27, of the magnificence of Diana.

17. When there came (èvexIcions). Lit., having been borne. Compare come (Rev., ver. 18); moved (ver. 21); and rushing wind, lit., a wind borne along (Acts ii. 2).

From (vo). Lit., by.

Excellent (μeyaλотρежоûя). Or sublime. Only here in New Testament. In Septuagint (Deut. xxxiii. 26), as an epithet of God, excellency. The phrase excellent glory refers to the bright cloud which overshadowed the company on the transfiguration mount, like the shekinah above the mercy-seat.

18. Voice (pwvv). Note the same word in the account of Pentecost (Acts. ii. 6), where the A. V. obscures the meaning by rendering, when this was noised abroad; whereas it should be when this voice was heard.

Which came (evexdeîoav). Lit., having been borne. See on ver. 17. Rev., This voice we ourselves (peis, we, emphatic) heard come (better, borne) out of heaven.

Holy mount. It is scarcely necessary to notice Davidson's remark that this expression points to a time when superstitious reverence for places had sprung up in Palestine. "Of all places to which special sanctity would be ascribed by Christ's followers, surely that would be the first to be so marked where the most solemn testimony was given to the divinity of Jesus. To the Jewish Christian this would rank with Sinai, and no name would be more fitly applied to it than that which had so constantly been given to a place on which God first revealed himself in his glory. The holy mount of God' (Ezek. xxviii. 14) would now receive another application, and he would see little of the true continuity of God's revelation who did not connect readily the old and the new covenants, and give to the place where the glory of Christ was most eminently shown forth the same name which was applied so oft to Sinai" (Lumby).

19. We have also a more sure word of prophecy (kai ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον). The A. V. is wrong,

since more sure is used predicatively, and word has the definite article. We may explain either (a) as Rev., we have the word of prophecy made more sure, i.e., we are better certified than before as to the prophetic word by reason of this voice; or (b) we have the word of prophecy as a surer confirmation of God's truth than what we ourselves saw, i.e., Old-Testament testimony is more convincing than even the voice heard at the transfiguration. The latter seems to accord better with the words which follow. "To appreciate this we must put ourselves somewhat in the place of those for whom St. Peter wrote. The New Testament, as we have it, was to them non-existent. Therefore we can readily understand how the long line of prophetic scriptures, fulfilled in so many ways in the life of Jesus, would be a mightier form of evidence than the narrative of one single event in Peter's life" (Lumby). "Peter knew a sounder basis for faith than that of signs and wonders. He had seen our Lord Jesus Christ receive honor and glory from God the Father in the holy mount; he had been dazzled and carried out of himself by visions and voices from heaven; but, nevertheless, even when his memory and heart are throbbing with recollections of that sublime scene, he says, we have something surer still in the prophetic word.' It was not the miracles of Christ by which he came to know Jesus, but the word of Christ as interpreted by the spirit of Christ" (Samuel Cox).

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Unto a light (úxv). More correctly, as Rev., a lamp.

In a dark place (èv aνxμпрô тÓTT). A peculiar expression. Lit., a dry place. Only here in New Testament. Rev. gives squalid, in margin. Aristotle opposes it to bright or glistering. It is a subtle association of the idea of darkness with squalor, dryness, and general neglect.

Dawn (diavyáoŋ). Only here in New Testament. Compare the different word in Matt. xxviii. 1, and Luke xxiii. 54, éπpwow. The verb is compounded of diá, through, and avyý, sunlight, thus carrying the picture of light breaking through the gloom.

The day-star (pwopópos). Of which our word phosphorus is a transcript. Lit., light-bearer, like Lucifer, from lux, light, and fero, to bear.

20. Is (ylvetai). More literally, arises or originates.

Private (idías). See on ver. 3. His own. Rev., special, in margin.

Interpretation (èπiλúσews). Only here in New Testament. Compare the cognate verb expounded (Mark iv. 34) and determined (Acts xix. 39). The usual word is épuŋvela (1 Cor. xii. 10; xiv. 26). Literally, it means loosening, untying, as of hard knots of scripture.

21. Came (véx9n). Lit., was borne or brought. See on vv. 17, 18.

Holy men of God (äyioi deoû ävрwжоi). The best texts (ἅγιοι ἄνθρωποι). omit holy, and read åπò deoû, from God. Render, as Rev., men spake from God.

(φερόμενοι).

Moved (pepóμevo). The same verb as came. Lit., being borne along. It seems to be a favorite word with Peter, occurring six times in the two epistles.

CHAPTER II.

1. But. Introducing a contrast with those who spake by the Holy Ghost (ch. i. 21).

There were (éyévovтo). Rev., better, there arose.

There shall be. Note that Peter speaks of them as future, and Jude (ver. 4) as present.

False teachers (yevdodidáσkaλot). Only here in New Tes

tament.

Who (o Ties). Of that kind or class which, etc. (οἵτινες).

Privily shall bring in (Tapetσáčovou). Only here in New Testament. The kindred adjective occurs Gal. ii. 4, "false brethren privily brought in" (Tаρelσáктovs). The metaphor is of spies or traitors introducing themselves into an enemy's camp. Compare Jude 4, crept in unawares. The verb means, literally, to bring (äyew) into (eis) by the side of (Taρá).

Damnable heresies (aipéσeis àπwλeías). Lit., heresies of destruction. Rev., destructive heresies. Heresy is a transcript of alpeois, the primary meaning of which is choice; so that a heresy is, strictly, the choice of an opinion contrary to that usually received; thence transferred to the body of those who profess such opinions, and therefore a sect. So Rev., in margin, sects of perdition. Commonly in this sense in the New Testament (Acts v. 17; xv. 5; xxviii. 22), though the Rev. has an odd variety in its marginal renderings. See Acts. xxiv. 14; 1 Cor. xi. 19; Gal. v. 20. The rendering heretical doctrines seems to agree better with the context; false teachers bringing in sects is awkward.

Denying. A significant word from Peter.

The Lord (SEσTÓτην). In most cases in the New Testament the word is rendered master, the Rev. changing lord to master in every case but two-Luke ii. 29; Acts iv. 24; and in both instances putting master in margin, and reserving lord for the rendering of kúptos. In three of these instances the word is κύριος. used in direct address to God; and it may be asked why the Rev. changes Lord to Master in the text of Apoc. vi. 10, and retains Lord in Luke ii. 29; Acts iv. 24. In five out of the ten occurrences of the word in the New Testament it means master of the household. Originally, it indicates absolute, unrestricted authority, so that the Greeks refused the title to any but the gods. In the New Testament deσTóτηs and kúptos are used interchangeably of God, and of masters of servants.

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