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2 Peter 2

2 P. 2:4 KJV (With Strong’s)

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4
For
gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
if
ei (Greek #1487)
if, whether, that, etc.
KJV usage: forasmuch as, if, that, (al-)though, whether. Often used in connection or composition with other particles, especially as in 1489, 1490, 1499, 1508, 1509, 1512, 1513, 1536, 1537. See also 1437.
Pronounce: i
Origin: a primary particle of conditionality
God
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
spared
pheidomai (Greek #5339)
to be chary of, i.e. (subjectively) to abstain or (objectively) to treat leniently
KJV usage: forbear, spare.
Pronounce: fi'-dom-ahee
Origin: of uncertain affinity
not
ou (Greek #3756)
the absolute negative (compare 3361) adverb; no or not
KJV usage: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but. See also 3364, 3372.
Pronounce: oo
Origin: οὐκ (ook), and (before an aspirate) οὐχ (ookh) a primary word
the angels
aggelos (Greek #32)
a messenger; especially an "angel"; by implication, a pastor
KJV usage: angel, messenger.
Pronounce: ang'-el-os
Origin: from ἀγγέλλω (probably derived from 71; compare 34) (to bring tidings)
that sinned
hamartano (Greek #264)
properly, to miss the mark (and so not share in the prize), i.e. (figuratively) to err, especially (morally) to sin
KJV usage: for your faults, offend, sin, trespass.
Pronounce: ham-ar-tan'-o
Origin: perhaps from 1 (as a negative particle) and the base of 3313
, but
alla (Greek #235)
properly, other things, i.e. (adverbially) contrariwise (in many relations)
KJV usage: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet.
Pronounce: al-lah'
Origin: neuter plural of 243
cast
tartaroo (Greek #5020)
to incarcerate in eternal torment
KJV usage: cast down to hell.
Pronounce: tar-tar-o'-o
Origin: from Τάρταρος (the deepest abyss of Hades)
them down to hell
tartaroo (Greek #5020)
to incarcerate in eternal torment
KJV usage: cast down to hell.
Pronounce: tar-tar-o'-o
Origin: from Τάρταρος (the deepest abyss of Hades)
, and delivered
paradidomi (Greek #3860)
to surrender, i.e yield up, intrust, transmit
KJV usage: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend.
Pronounce: par-ad-id'-o-mee
Origin: from 3844 and 1325
them into chains
seira (Greek #4577)
a chain (as binding or drawing)
KJV usage: chain.
Pronounce: si-rah'
Origin: probably from 4951 through its congener εἴρω (to fasten; akin to 138)
of darkness
zophos (Greek #2217)
gloom (as shrouding like a cloud)
KJV usage: blackness, darkness, mist.
Pronounce: dzof'-os
Origin: akin to the base of 3509
, to be reserved
tereo (Greek #5083)
to guard (from loss or injury, properly, by keeping the eye upon; and thus differing from 5442, which is properly to prevent escaping; and from 2892, which implies a fortress or full military lines of apparatus), i.e. to note (a prophecy; figuratively, to fulfil a command); by implication, to detain (in custody; figuratively, to maintain); by extension, to withhold (for personal ends; figuratively, to keep unmarried); by extension, to withhold (for personal ends; figuratively, to keep unmarried)
KJV usage: hold fast, keep(- er), (pre-, re-)serve, watch.
Pronounce: tay-reh'-o
Origin: from τερός (a watch; perhaps akin to 2334)
unto
eis (Greek #1519)
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
KJV usage: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).
Pronounce: ice
Origin: a primary preposition
judgment
krisis (Greek #2920)
by extension, a tribunal; by implication, justice (especially, divine law)
KJV usage: accusation, condemnation, damnation, judgment.
Pronounce: kree'-sis
Origin: decision (subjectively or objectively, for or against)
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More on:

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Angels,
Chains,
Darkness,
God,
Hell

Cross References

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Ministry on This Verse

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spared.
2 P. 2:5• 5Y si no perdonó al mundo viejo, mas guardó á Noé, pregonero de justicia, con otras siete personas, trayendo el diluvio sobre el mundo de malvados; (2 P. 2:5)
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Dt. 29:20• 20Jehová no querrá perdonarle; antes humeará luego el furor de Jehová y su celo sobre el tal hombre, y asentaráse sobre él toda maldición escrita en este libro, y Jehová raerá su nombre de debajo del cielo: (Dt. 29:20)
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Sal. 78:50• 50Dispuso el camino á su furor; No eximió la vida de ellos de la muerte, Sino que entregó su vida á la mortandad. (Sal. 78:50)
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Ez. 5:11• 11Por tanto, vivo yo, dice el Señor Jehová, ciertamente por haber violado mi santuario con todas tus abominaciones, te quebrantaré yo también: mi ojo no perdonará, ni tampoco tendré yo misericordia. (Ez. 5:11)
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Ez. 7:4,9• 4Y mi ojo no te perdonará, ni tendré misericordia; antes pondré sobre ti tus caminos, y en medio de ti estarán tus abominaciones; y sabréis que yo soy Jehová.
 9Y mi ojo no perdonará, ni tendré misericordia: según tus caminos pondré sobre ti, y en medio de ti serán tus abominaciones; y sabréis que yo Jehová soy el que hiero. (Ez. 7:4,9)
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Ro. 8:32• 32El que aun á su propio Hijo no perdonó, antes le entregó por todos nosotros, ¿ cómo no nos dará también con él todas las cosas? (Ro. 8:32)
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Ro. 11:21• 21Que si Dios no perdonó á las ramas naturales, á ti tampoco no perdone. (Ro. 11:21)
the angels.
Job 4:18• 18He aquí que en sus siervos no confía, Y notó necedad en sus ángeles (Job 4:18)
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Lc. 10:18• 18Y les dijo: Yo veía á Satanás, como un rayo, que caía del cielo. (Lc. 10:18)
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Jn. 8:44• 44Vosotros de vuestro padre el diablo sois, y los deseos de vuestro padre queréiscumplir. Él, homicida ha sido desde el principio, y no permaneció en la verdad, porque no hay verdad en él. Cuando habla mentira, de suyo habla; porque es mentiroso, y padre de mentira. (Jn. 8:44)
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1 Jn. 3:8• 8El que hace pecado, es del diablo; porque el diablo peca desde el principio. Para esto apareció el Hijo de Dios, para deshacer las obras del diablo. (1 Jn. 3:8)
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Jud. 6• 6Y á los ángeles que no guardaron su dignidad, mas dejaron su habitación, los ha reservado debajo de oscuridad en prisiones eternas hasta el juicio del gran día: (Jud. 6)
but.
Is. 14:12• 12Cómo caiste del cielo, oh Lucero, hijo de la mañana! Cortado fuiste por tierra, tú que debilitabas las gentes. (Is. 14:12)
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Mt. 8:29• 29Y he aquí clamaron, diciendo: ¿Qué tenemos contigo, Jesús, Hijo de Dios? ¿has venido acá á molestarnos antes de tiempo? (Mt. 8:29)
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Mt. 25:41• 41Entonces dirá también á los que estarán á la izquierda: Apartaos de mí, malditos, al fuego eterno preparado para el diablo y para sus ángeles: (Mt. 25:41)
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Mr. 5:7• 7Y clamando á gran voz, dijo: ¿Qué tienes conmigo, Jesús, Hijo del Dios Altísimo? Te conjuro por Dios que no me atormentes. (Mr. 5:7)
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Lc. 8:31• 31Y le rogaban que no les mandase ir al abismo. (Lc. 8:31)
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Ap. 12:7‑9• 7Y fué hecha una grande batalla en el cielo: Miguel y sus ángeles lidiaban contra el dragón; y lidiaba el dragón y sus ángeles.
 8Y no prevalecieron, ni su lugar fué más hallado en el cielo.
 9Y fué lanzado fuera aquel gran dragón, la serpiente antigua, que se llama Diablo y Satanás, el cual engaña á todo el mundo; fué arrojado en tierra, y sus ángeles fueron arrojados con él. (Ap. 12:7‑9)
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Ap. 20:2‑3,10• 2Y prendió al dragón, aquella serpiente antigua, que es el Diablo y Satanás, y le ató por mil años;
 3Y arrojólo al abismo, y le encerró, y selló sobre él, porque no engañe más á las naciones, hasta que mil años sean cumplidos: y después de esto es necesario que sea desatado un poco de tiempo.
 10Y el diablo que los engañaba, fué lanzado en el lago de fuego y azufre, donde está la bestia y el falso profeta; y serán atormentados día y noche para siempre jamás. (Ap. 20:2‑3,10)
into.
2 P. 2:11• 11Como quiera que los mismos ángeles, que son mayores en fuerza y en potencia, no pronuncian juicio de maldición contra ellas delante del Señor. (2 P. 2:11)
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Jud. 6• 6Y á los ángeles que no guardaron su dignidad, mas dejaron su habitación, los ha reservado debajo de oscuridad en prisiones eternas hasta el juicio del gran día: (Jud. 6)
to be.
2 P. 2:9• 9Sabe el Señor librar de tentación á los píos, y reservar á los injustos para ser atormentados en el día del juicio; (2 P. 2:9)
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Job 21:30• 30Que el malo es reservado para el día de la destrucción? Presentados serán en el día de las iras. (Job 21:30)
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Jud. 13• 13Fieras ondas de la mar, que espuman sus mismas abominaciones; estrellas erráticas, á las cuales es reservada eternalmente la oscuridad de las tinieblas. (Jud. 13)
• Peter speaks of “the angels that sinned“; Jude says, they left “their first estate.” Peter speaks of self-will; Jude speaks of apostasy. (“Denying the Lord That Bought Them” by W.T.P. Wolston)
• The devil and his angels have quite another destiny; for they are allowed to tempt man, as their chief tempted even the Son of God when here incarnate, rising more and more during the season of divine long-suffering till the ruin of Christendom, as well as of the Jews, shall revive the Roman empire in the Beast, and the False Prophet of Judea, the Antichrist, to sit not only as Messiah but as God in the temple of God showing himself that he is God. Even at the end of Christ's thousand years' reign, Satan will be loosed once more to deceive man for a little space. All so far is in contrast with the sinning angels here. But the comparison with Jude 6-7, renders another fact sufficiently clear; that the particular time and the special enormity of their sin point to what is described in Genesis 6:1-4, which played a prominent part in the accumulated evil for which the deluge was sent to destroy the world which then was. (“2 Peter 2:4-5” by W. Kelly)
• {v.4-7} The examples of the fallen angels, of Noah and the deluge, of Lot and Sodom, proved that the Lord knew how to deliver the righteous out of their trials and to reserve the unrighteous for the day of judgment. (“2 Peter 2” by J.N. Darby)
• He is perfectly able to disentangle all the confusion, as verses 4 to 10 tell us. Read those seven verses, and notice that not one full stop comes until the last word of verse 10 is completed. They are one tremendous sentence. (“2 Peter 2” by F.B. Hole)

J. N. Darby Translation

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4
For if God spared not the angels who had sinned, but having cast them down to the deepest pit of gloom has delivered them to chains of darkness to be kept for judgment;

W. Kelly Translation

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4
For if God spared not angels when theya sinned, but cast them down to lowest hellb and gave them up to chainsc of gloom reservedd for judgment,

WK Translation Notes

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a
It is "angels when they sinned," not "the angels that sinned," which would mean the whole; whereas the apostle speaks only of a part even of those that fell.
b
Tartarōsas is the word translated "cast down to hell," and occurs here only in the New Testament. It means hurling into the lowest abyss.
c
Or, "pits." There is a question of reading on which turns either "pits" or "chains," the more ancient copies inclining to the former, while the expression of Jude may have suggest the latter.
d
Here "being kept" (present passive tense) has better support than the (perfect passive tense).