2 Peter 1:20 KJV (With Strong’s)

ginosko (Greek #1097)
to "know" (absolutely) in a great variety of applications and with many implications (as follow, with others not thus clearly expressed)
KJV usage: allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand.
Pronounce: ghin-oce'-ko
Origin: a prolonged form of a primary verb
touto (Greek #5124)
that thing
KJV usage: here (-unto), it, partly, self(-same), so, that (intent), the same, there(-fore, -unto), this, thus, where(-fore).
Pronounce: too'-to
Origin: neuter singular nominative or accusative case of 3778
proton (Greek #4412)
firstly (in time, place, order, or importance)
KJV usage: before, at the beginning, chiefly (at, at the) first (of all).
Pronounce: pro'-ton
Origin: neuter of 4413 as adverb (with or without 3588)
, that
hoti (Greek #3754)
demonstrative, that (sometimes redundant); causative, because
KJV usage: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why.
Pronounce: hot'-ee
Origin: neuter of 3748 as conjunction
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
propheteia (Greek #4394)
prediction (scriptural or other)
KJV usage: prophecy, prophesying.
Pronounce: prof-ay-ti'-ah
Origin: from 4396 ("prophecy")
of the scripture
graphe (Greek #1124)
a document, i.e. holy Writ (or its contents or a statement in it)
KJV usage: scripture.
Pronounce: graf-ay'
ginomai (Greek #1096)
to cause to be ("gen"-erate), i.e. (reflexively) to become (come into being), used with great latitude (literal, figurative, intensive, etc.)
KJV usage: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought.
Pronounce: ghin'-om-ahee
Origin: a prolongation and middle voice form of a primary verb
epilusis (Greek #1955)
explanation, i.e. application
KJV usage: interpretation.
Pronounce: ep-il'-oo-sis
Origin: from 1956
pas (Greek #3956)
apparently a primary word; all, any, every, the whole
KJV usage: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.
Pronounce: pas
Origin: including all the forms of declension
idios (Greek #2398)
pertaining to self, i.e. one's own; by implication, private or separate
KJV usage: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own).
Pronounce: id'-ee-os
Origin: of uncertain affinity
epilusis (Greek #1955)
explanation, i.e. application
KJV usage: interpretation.
Pronounce: ep-il'-oo-sis
Origin: from 1956

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Cross References


J. N. Darby Translation

knowing this first, that the scope of no prophecy of scripture is had from its own particular interpretationi,

JND Translation Notes

That is, "it is not explained by its own meaning," as a human statement. It must be understood by and according to the Spirit that uttered it. The "prophecy" is, I take it, the sense of the prophecy, the thing meant by it. Now this is not gathered by a human interpretation of an isolated passage which has its own meaning and its own solution, as if a man uttered it; for it is a part of God's mind, uttered as holy men were moved by the Holy Spirit to utter it. In the "prophecy of scripture" the apostle has in mind the thing prophesied, without losing the idea of the passage. Hence I have ventured to say "[the scope of] no prophecy." One might almost say "no prophecy explains itself."

W. Kelly Translation

aknowing this first that no prophecy of scripture is of its own interpretation,

WK Translation Notes

prophecy: Permit me briefly to show why I consider the common view to be erroneous. In the first place it gives no reason for taking προφητεία as equivalent to an inspired declaration, predictive or not. Indeed, I am not aware that the word in the New Testament ever has this loose meaning, and I am quite clear that the verb from which it is derived countenances nothing of the sort in 1 Cor. 14:3, but simply contrasts prophesying with speaking in a tongue. In other words, that verse in no way defines prophesying, but compares its character with the gift of tongues. But, even if it were ever so used beyond a doubt in the New Testament, I am of opinion that the context here decidedly restricts προφητεία to the revelation of future events. (Bible Witness & Review 1:296, Christian Annotator 3:35)
prophecy... is [or, becometh]: [Q. What is the proper force of γίνεται in 2 Peter 1:20? Is it true that the verse refers to the coming of prophecy, whence it draws its origin, rather than how its meaning is to be interpreted? Is it true of all prophecy alike (for example, 1 Tim. 4:4) that it is not of self-interpretation?]
A. I take prophecy in this passage to mean the subject matter of the prophecy when the actual declaration of the mind of God in the revelation made to the mind of the prophet is given, which is the force of ἐπιλύσεως. But this cannot be gathered like the words of an oracle merely from the words not carried on beyond their own force on the subject of which the utterance speaks. Coming from the Holy Ghost, the words are a part of the great scheme of God with His ends always in view. Hence I apprehend prophecy of scripture. A particular prophecy may be recorded in scripture, not in the sense of a prophecy of scripture. Thus when Pharaoh's servants dreamed it was not a prophecy of scripture. Joseph gave the ἐπιλυσις (the word used in Aquila), and they were as thus interpreted a prophecy of the fall of the two servants; but could not come under the character of prophecies of scripture. They ended through bringing about God's purpose as to Joseph in diverse fate of the two servants. In prophecies of scripture the Holy Ghost gives as from one mind, though partially revealed what is in that one mind, what is a link in the chain of all the counsels and purposes of God. Γίνεται is practically tantamount to ἐστι. Still there is more thought of result. The prophecy (that is, the mind of God in what is said) does not derive its being from a particular interpretation of an isolated communication, like the servants' dreams.
Prophecy among the heathen was not in the proper sense of the word the revelation itself, but the carmen which expressed the god's mind. That is, it expressed the import of the revelation as expressed in the language into which it was put for the inquirer; only, as the word of God, He took care that the communication should be as divine as the revelation. (1 Cor. 2:13; 2 Peter 1:21)
So I should not call Agabus' prophecy a prophecy of scripture, though it be more connected indeed with the scheme of God in Christianity. Thus the prophets sought what the Spirit of Christ which was in them did signify, when it testified beforehand, and the prophecy to ἐπιλελυμμένη gave the mind of God as to its place in the divine plans. Prophecy is not properly the revelation of the thing to the prophet, but the communication of it by the prophet as the Holy Ghost moved him to speak. This, when a prophecy of scripture, was not an isolated communication which began and ended in itself in what it had to tell. Ἰδία ἐπιλυσις does not characterize a scripture prophecy. (Bible Treasury 8:239-40)
its own: The main question remains as to the force and reference of ἵδίος. One critic reasons from its frequent opposition to κοινός. But this is too narrow a foundation, because each of these words possesses significations not thus opposed. The fact is that, beside the elliptical κατ’ἰδίαν, ἵδιος occurs near a hundred times in the New Testament, and always means "own" (his, her, its, etc., according to the case). I have little doubt, both from general usage and from the verses before and after the passage under debate, that ἰδίας here refers to the subject of the sentence, προφητεία, and that the meaning is, "No prophecy of Scripture is (or is made) of its own interpretation." Taken by itself, it is not its own interpreter, but must be viewed as part of a grand whole, whereof Christ's glory is the center. I must be excused, therefore, if I believe the idea of some to be as thorough a perversion of the text as the Romish one. One contends for the general right of man, they for the exclusive prerogative of the church so-called both, in my judgment, dangerous errors, however concealed or explained. The Holy Ghost leads us to connect facts with God's purposes in Christ, and thus to understand and expound prophecy, which taken by itself is never rightly known. Even Rosenmuller, Wahl, etc., seem to agree with the view here contended for. (Bible Witness & Review 1:296, Christian Annotator 3:35)
its own: "Its own," which is the simplest and the strictest and the most frequent usage of the disputed word, alone satisfies the context. It is hard to see why the A.V. and the Revision adopted "private" except that they did not know what to make of it. So does Dean Alford, following in his commentary Huther's idea "that prophecy springs not out of human prognostication."... Dean A. says "two references seem to be possible" (to us, and to the prophets themselves). He has overlooked a third, which is even grammatically the most exact, the prophecy itself. (Epist. of Peter, Part 2, p.107-8)
its own interpretation: It is not "our," viz., the readers', any more than "of one's own," viz., the prophet's solution; for neither is here in question. Not the prophet but the prophecy had as yet been before us. Nor again does ἐπιλυσις mean production but "interpretation." The verb γίνεται here translated "is," does not warrant any such thought. Even if we plead for its primitive force of becoming or coming, the meaning is that no prophecy of scripture becomes a matter of its own solution. It is by its nature such as to exclude isolated interpretation. It belongs to a vast system which has Christ and His kingdom for its object. (Bible Treasury N13:2)
own: it may be doubted whether the textual "private" or the marginal "special" of 20 [in the RV] gives the true force of ἰδίας. Divine prophecy is a vast connected whole, and none of it comes of its own or an isolated solution. (Bible Treasury 14:95)
own: no remark is made [by the American correctors of the RV] on the vagueness of "private" interpretation, any more than on the dubious text of 21. (Bible Treasury 15:80)
own: or, isolated (God's Inspiration p. 550)
interpretation: There is this great difficulty in the way of the view proposed by Φιλος, that he assumes ἐπιλυσις to be "ability to reveal things," "the exposition of the previously unknown, unrevealed mind of God." It really means solution, or explanation; and so our translators probably understood the term. No prophecy of Scripture is (or is made, γίνεται) of its own solution; it was so originated, and formed of the Spirit, as not to be self-interpreted: it must be taken, in order to be understood, as part of a grand scheme which attests the glory of Christ; and this sense, which results from a close examination of the verse, is entirely confirmed by the context. (Christian Annotator 1:198-9)
interpretation: It is agreed that ἐπίλυσις. means interpretation, or the act of interpreting, though some, as Calvin and Grotius, have been rash enough to venture on the conjecture ἐπηλύσεως, and many more have given the force of "movement" to ἐπιλυσις, while it would really require ἐπήλυσις (= approach), or some such word. (Bible Witness & Review 1:296, Christian Annotator 3:35)