2 Peter 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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Cross References

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Ministry on This Verse

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spared.
2 Peter 2:5• 5And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; (2 Peter 2:5)
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Deut. 29:20• 20The Lord will not spare him, but then the anger of the Lord and his jealousy shall smoke against that man, and all the curses that are written in this book shall lie upon him, and the Lord shall blot out his name from under heaven. (Deut. 29:20)
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Psa. 78:50• 50He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; (Psa. 78:50)
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Ezek. 5:11• 11Wherefore, as I live, saith the Lord God; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I also diminish thee; neither shall mine eye spare, neither will I have any pity. (Ezek. 5:11)
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Ezek. 7:4,9• 4And mine eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thine abominations shall be in the midst of thee: and ye shall know that I am the Lord.
9And mine eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thine abominations that are in the midst of thee; and ye shall know that I am the Lord that smiteth.
(Ezek. 7:4,9)
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Rom. 8:32• 32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? (Rom. 8:32)
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Rom. 11:21• 21For if God spared not the natural branches, take heed lest he also spare not thee. (Rom. 11:21)
the angels.
but.
Isa. 14:12• 12How art thou fallen from heaven, O Lucifer, son of the morning! how art thou cut down to the ground, which didst weaken the nations! (Isa. 14:12)
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Matt. 8:29• 29And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? (Matt. 8:29)
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Matt. 25:41• 41Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: (Matt. 25:41)
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Mark 5:7• 7And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not. (Mark 5:7)
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Luke 8:31• 31And they besought him that he would not command them to go out into the deep. (Luke 8:31)
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Rev. 12:7‑9• 7And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,
8And prevailed not; neither was their place found any more in heaven.
9And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.
(Rev. 12:7‑9)
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Rev. 20:2‑3,10• 2And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years,
3And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season.
10And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
(Rev. 20:2‑3,10)
into.
to be.
 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)

J. N. Darby Translation

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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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aFor if God spared not angels when they sinned, but cast them down to lowest hell and gave them up to chains of gloom reserved for judgment,

WK Translation Notes

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a
when they: it is "angels when they sinned," not "the angels that sinned," which would require τῶν ἀ. τῶν ἀ and then would mean the whole; whereas the apostle speaks only of a part even of those that fell. (Bible Treasury 14:95)
cast... down to lowest hell: Ταρταρώσας is the word translated "cast down to hell," and occurs here only in the New Testament. It means hurling into the lowest abyss. (Bible Treasury 14:95)
chains [or, pits]: It is a question between σιροῖς or σειροῖς. (א A B C) and σειραῖς (K L P and the cursives). Here τηρουμένους has better support than τετηρουμενους. (Epist. of Peter, Part 2, p.126)
chains [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. (Bible Treasury 14:95)