2 Peter 2:5
2 Peter 2:5 in Multiple Translations
if He did not spare the ancient world when He brought the flood on its ungodly people, but preserved Noah, a preacher of righteousness, among the eight;
And 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;
and spared not the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood upon the world of the ungodly;
And did not have mercy on the world which then was, but only kept safe Noah, a preacher of righteousness, with seven others, when he let loose the waters over the world of the evil-doers;
God didn't spare the ancient world either, but he protected Noah who told people about the God who did right. He was one of the eight who were saved when God sent a flood upon a world of evil people.
Neither hath spared the olde worlde, but saued Noe the eight person a preacher of righteousnesse, and brought in the flood vpon the world of the vngodly,
and the old world did not spare, but the eighth person, Noah, of righteousness a preacher, did keep, a flood on the world of the impious having brought,
and didn’t spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly,
And spared not the old world, but saved Noah the eighth person , a preacher of righteousness, bringing the flood upon the world of the ungodly;
And spared not the original world, but preserved Noe, the eighth person, the preacher of justice, bringing in the flood upon the world of the ungodly.
He also got rid of [LIT] the people who lived in [MTY] the world long ago. He saved only eight of them, including Noah, who was a righteous preacher. God saved them when he destroyed in a flood all ◄the ungodly people/the people whose lives were not pleasing to him► who were living then.
At another time, the people in the world did lots of bad things and didn’t live God’s way. There was only one man that lived the right way. His name was Noah. He tried to tell all the other people to live God’s way too, but they didn’t listen to him. So God sent a big flood of water and drowned all those bad people. But he kept Noah safe, and he kept the 7 other people in his family safe too.
Berean Amplified Bible — 2 Peter 2:5
BAB
Word Study
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2 Peter 2:5 Interlinear (Deep Study)
BIB
GRK
και
αρχαιου
κοσμου
ουκ
εφεισατο
αλλα
ογδοον
νωε
δικαιοσυνης
κηρυκα
εφυλαξεν
κατακλυσμον
κοσμω
ασεβων
επαξας
και
kai
G2532
and
Conj
αρχαιου
archaios
G744
ancient
Adj-GSM
κοσμου
kosmos
G2889
world
Noun-GSM
ουκ
ou
G3756
no
Particle-N
εφεισατο
pheidomai
G5339
to spare
Verb-ADI-3S
αλλα
alla
G235
but
Conj
ογδοον
ogdoos
G3590
eighth
Adj-ASM
νωε
Nōe
G3575
Noah
Noun-PRI
δικαιοσυνης
dikaiosunē
G1343
righteousness
Noun-GSF
κηρυκα
kērux
G2783
preacher
Noun-ASM
εφυλαξεν
phulassō
G5442
to keep/guard: observe
Verb-AAI-3S
κατακλυσμον
kataklusmos
G2627
flood
Noun-ASM
κοσμω
kosmos
G2889
world
Noun-DSM
ασεβων
asebēs
G765
ungodly
Adj-GPM
επαξας
epagō
G1863
to bring upon
Verb-AAP-NSM
Greek Word Study
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Greek Word Reference — 2 Peter 2:5
και
kai
G2532
"and"
Conj
And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.
Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)
Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.
αρχαιου
archaios
G744
"ancient"
Adj-GSM
The Greek word for ancient refers to something original or from the beginning of time, used in Matthew 5:21 and 2 Corinthians 5:17 to describe things from the past. It emphasizes the origin of something. This word is used to describe ancient times.
Definition: ἀρχαῖος, -αία, -αῖον (ἀρχή), [in LXX chiefly for קֶדֶם ;] original, ancient: Mat.5:21, 33, Luk.9:8, 19, Act.15:7, 21 21:16, 2Co.5:17, 2Pe.2:5, Rev.12:9 20:2.† SYN.: παλαιός, old, without the reference to beginning and origin contained in ἀ. The distinction is observed in π. (MM, see word). ἀ. is the antithesis to καινός: παλ. to vέος (see Westc., He., 223; Cremer, 116) (AS)
Usage: Occurs in 11 NT verses. KJV: (them of) old (time) See also: 2 Corinthians 5:17; Luke 9:8; Revelation 12:9.
κοσμου
kosmos
G2889
"world"
Noun-GSM
The Greek word for world can mean an orderly arrangement or decoration, but also refers to the world and its inhabitants, as seen in Acts 17:24 and Romans 4:13.
Definition: κόσμος, -ου, ὁ [in LXX: Gen.2:1, Deu.4:19 17:3, Isa.24:21 40:26 (צבא), Exo.33:5, 6 Jer.2:32 4:30, Eze.7:20 16:11 23:40 (עֲדִי), Isa.61:10 (כְּלִי), al., Wis.2:24 and freq., Sir.6:30, al ;] __1. order (Hom., Plat., al.). __2. ornament, adornment, esp. of women (Hom., al.): 1Pe.3:3. __3. Later, the world or universe, as an ordered system (Plat., al.): Act.17:24, Rom.4:13, 1Co.3:22, Php.2:15, Heb.4:3, al. __4. In late writers only, the world, i.e. the earth (= ἡ οἰκουμένη, cf. Mat.4:8 with Luk.4:5): Mat.4:8, Mrk.16:[15], Col.2:20, 1Ti.6:7, al.; hence by meton., __(a) of the human inhabitants of the world: Mat.5:14 15:38, Mrk.14:9, Jhn.1:10 4:42 12:47, Rom.3:6, 1Co.4:13, 2Co.5:19, 2Pe.2:5, al.; __(b) of worldly affairs or possessions: Mat.16:26, Mrk.8:36, Luk.9:25, 1Co.7:31, 1Jn.2:16, al.; __(with) in ethical sense, of the ungodly: Jhn.7:7 14:17, 27 1Co.1:21, Jas.1:27, 1Jn.4:4, al.; __(d) metaphorically: ὁ κ. τῆς ἀδικίας, Jas.3:6. SYN.: αἰών, which see (cf . also Dalman, Words, 162ff.; Tr., Syn., §lix; Westc., additional note on Jhn.1:10; DB, iv, 938ff.). (AS)
Usage: Occurs in 152 NT verses. KJV: adorning, world See also: 1 Corinthians 1:20; John 7:4; 1 Peter 1:20.
ουκ
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
εφεισατο
pheidomai
G5339
"to spare"
Verb-ADI-3S
To spare means to treat someone or something leniently, as in Acts 20:29 and Romans 8:32. It can also mean to abstain from something. The KJV translates it as forbear or spare.
Definition: φείδομαι [in LXX for חָמַל, חוּס, חָשַׂךְ, etc. ;] to spare: 2Co.13:2; with genitive of person(s), Act.20:29, Rom.8:32 11:21, 1Co.7:28, 2Co.1:23, 2Pe.2:4-5; with inf., to forbear, 2Co.12:6.† (AS)
Usage: Occurs in 9 NT verses. KJV: forbear, spare See also: 1 Corinthians 7:28; 2 Peter 2:4; Romans 8:32.
αλλα
alla
G235
"but"
Conj
But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.
Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)
Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.
ογδοον
ogdoos
G3590
"eighth"
Adj-ASM
The Greek word for 'eighth', used to describe a sequence or order, like in Luke 1:59. It can also mean 'one of eight' things.
Definition: ὄγδοος, -η, -ον the eighth. Luk.1:59, Act.7:3" (LXX), Rev.17:11 21:20; one of eight, with seven others (usually, in this sense, with αὐτός added, but cf. Plat., Legg., iii, 695 with; Plut., Pelop., 13; 2Ma.5:27): 2Pe.2:5.† (AS)
Usage: Occurs in 5 NT verses. KJV: eighth See also: 2 Peter 2:5; Luke 1:59; Revelation 17:11.
νωε
Nōe
G3575
"Noah"
Noun-PRI
Noah was a patriarch, mentioned in the Bible in Matthew 24:37-38 and Luke 3:36.
Definition: Νῶε (as LXX, FlJ, who also gives Νώεος, Νῶχος), ὁ, indecl. (Heb. נֹחַ) Noah: Mat.24:37-38, Luk.3:36 17:26-27 Heb.11:7, 1Pe.3:20, 2Pe.2:5.† (AS)
Usage: Occurs in 8 NT verses. KJV: Noe See also: 1 Peter 3:20; Luke 17:26; Hebrews 11:7.
δικαιοσυνης
dikaiosunē
G1343
"righteousness"
Noun-GSF
Righteousness is about living according to God's will, as seen in Matthew 5:6 and Romans 4:3, where it's about being in right relationship with God.
Definition: δικαιοσύνη, -ης, ἡ (δίκαιος), [in LXX chiefly for צֶדֶק, and cognates, Gen.15:6, al., rarely for חֶסֶד, Gen.19:19 ;] the character of ὁ δίκαιος (which see) __1. in broad sense, righteousness, conformity to the Divine will in purpose, thought and action: Mat.5:6, Jhn.16:8, Act.13:10, Rom.4:3; λόγος δικαιοσύνης, teaching of r., Heb.5:13; βασιλεὺς δ. (cf. FlJ, BJ, vi, 10, β. δίκαιος), Heb.7:2; ὅπλα δ., Rom.6:13; ὁδὸς δ., Mat.21:32; θώραξ τῆς δ., Eph.6:14; διὰκονοι δ., 2Co.11:15; ὁσιότης καὶ δ., Luk.1:75, cf. Eph.4:24; ἀγαθωσύνῃ καὶ δ., Eph.5:9; δ. κ. εἰρήνη κ. χαρά, Rom.14:17; δ. κ. ἁγιασμός, 1Co.1:30; opposite to ἁμαρτία, Rom.8:10; ἀνομία, 2Co.6:14; άδικία, Rom.3:5; ποιεῖν τὴν δ., 1Jn.2:29 Jn 3:7; id. as an inclusive term for the active duties of the religious life (ICC, in l; Abbott, Essays, 73 ff), Mat.6:1; ἐργάζεσθαι δ., Act.10:35; διώκειν δ., 1Ti.6:11; πληροῦν πᾶσαν δ., Mat.3:15; ζῆν τῇ δ., 1Pe.2:24; δ. θεοῦ, a righteousness divine in its character and origin, Mat.6:33, Jas.1:20, (where it also includes the idea of God's personal r.; see ICC, on Rom.1:17) Rom.1:17 3:5, 21-26 10:3, 2Co.5:21, Php.3:9; ἡ δ. τ. πίσιεως, Rom.4:11; ἡ ἐκ π. δ., Rom.9:30; ἡ κατὰ π. δ., Heb.11:7; opposite to this is ἡ ἐκ νόμου δ., Rom.10:5; ἡ δ. ἐν ν., Php.3:6; ἡ ἰδία δ., Rom.10:3, cf. Php.3:9 __2. In narrower sense (cf. δίκαιος), justice: Act.17:31, 2Pe.1:1, Rev.19:11 (DCG, ii, 529 ff.; Cremer, 190, 690). (AS)
Usage: Occurs in 86 NT verses. KJV: righteousness See also: 1 Corinthians 1:30; Luke 1:75; 1 Peter 2:24.
κηρυκα
kērux
G2783
"preacher"
Noun-ASM
A preacher is a herald of divine truth, especially the gospel. The word is used in 1 Timothy 2:7 and 2 Timothy 1:11 to describe those who proclaim God's message. They are messengers of God's truth.
Definition: κῆρυξ (κήρ-, T), -υκος, ὁ [in LXX: Dan LXX TH Dan.3:4 (כָּרוֹז), Gen.41:43, Sir.20:15, 4Ma.6:4 * ;] a herald: 1Ti.2:7, 2Ti.1:11, 2Pe.2:5.† (AS)
Usage: Occurs in 3 NT verses. KJV: preacher See also: 1 Timothy 2:7; 2 Peter 2:5; 2 Timothy 1:11.
εφυλαξεν
phulassō
G5442
"to keep/guard: observe"
Verb-AAI-3S
To watch or guard something, like keeping a promise or protecting someone, as seen in Luke 2:8 and John 17:12.
Definition: φυλάσσω [in LXX chiefly and very frequently for שָׁמַר, also for נָצַר, etc. ;] to guard, watch; __(a) to guard or watch: with cogn. accusative, φυλακάς, Luk.2:8; with accusative of person(s), Act.12:4 28:16; pass., Luk.8:29, Act.23:35; with accusative of thing(s), Act.22:20; __(b) to guard or protect: with accusative, Luk.11:21, Jhn.12:25 17:12, 2Th.3:3, 1Ti.6:20, 2Ti.1:12 1:14, 2Pe.2:5; ἑαυτὸν ἀπό, 1Jn.5:21 (Westc., in l); metaphorically of law, precept, etc., to keep, preserve, observe: Mat.19:20, Luk.11:28 18:21, Jhn.12:47, Act.7:53 16:4 21:24, Rom.2:26, Gal.6:13, 1Ti.5:21. Mid., to be on one's guard (against), keep oneself from, beware of: with accusative, Act.21:25, 2Ti.4:15; before ἀπό., Luk.12:15; ἵνα μή, 2Pe.3:17; as in LXX (Exo.12:17, Lev.18:4, al.), of laws, etc., to keep, observe: ταῦτα πάντα, Mrk.10:20 (cf. δια-φυάσσω).† SYN.: τηρέω, q.v (AS)
Usage: Occurs in 30 NT verses. KJV: beward, keep (self), observe, save See also: 1 John 5:21; Acts 23:35; Romans 2:26.
κατακλυσμον
kataklusmos
G2627
"flood"
Noun-ASM
A flood or deluge, like the big flood in Genesis, as seen in Matthew 24:38-39 and 2 Peter 2:5. This means a big overflow of water.
Definition: κατα-κλυσμός, -οῦ, ὁ (κατακλύζω), [in LXX chiefly for מַבּוּל, Gen.6:17, al.; also for שֶׁטֶף, Psa.32:6, al. ;] a flood, deluge: Mat.24:38-39 Luk.17:27, 2Pe.2:5.† (AS)
Usage: Occurs in 4 NT verses. KJV: flood See also: 2 Peter 2:5; Matthew 24:38; Matthew 24:39.
κοσμω
kosmos
G2889
"world"
Noun-DSM
The Greek word for world can mean an orderly arrangement or decoration, but also refers to the world and its inhabitants, as seen in Acts 17:24 and Romans 4:13.
Definition: κόσμος, -ου, ὁ [in LXX: Gen.2:1, Deu.4:19 17:3, Isa.24:21 40:26 (צבא), Exo.33:5, 6 Jer.2:32 4:30, Eze.7:20 16:11 23:40 (עֲדִי), Isa.61:10 (כְּלִי), al., Wis.2:24 and freq., Sir.6:30, al ;] __1. order (Hom., Plat., al.). __2. ornament, adornment, esp. of women (Hom., al.): 1Pe.3:3. __3. Later, the world or universe, as an ordered system (Plat., al.): Act.17:24, Rom.4:13, 1Co.3:22, Php.2:15, Heb.4:3, al. __4. In late writers only, the world, i.e. the earth (= ἡ οἰκουμένη, cf. Mat.4:8 with Luk.4:5): Mat.4:8, Mrk.16:[15], Col.2:20, 1Ti.6:7, al.; hence by meton., __(a) of the human inhabitants of the world: Mat.5:14 15:38, Mrk.14:9, Jhn.1:10 4:42 12:47, Rom.3:6, 1Co.4:13, 2Co.5:19, 2Pe.2:5, al.; __(b) of worldly affairs or possessions: Mat.16:26, Mrk.8:36, Luk.9:25, 1Co.7:31, 1Jn.2:16, al.; __(with) in ethical sense, of the ungodly: Jhn.7:7 14:17, 27 1Co.1:21, Jas.1:27, 1Jn.4:4, al.; __(d) metaphorically: ὁ κ. τῆς ἀδικίας, Jas.3:6. SYN.: αἰών, which see (cf . also Dalman, Words, 162ff.; Tr., Syn., §lix; Westc., additional note on Jhn.1:10; DB, iv, 938ff.). (AS)
Usage: Occurs in 152 NT verses. KJV: adorning, world See also: 1 Corinthians 1:20; John 7:4; 1 Peter 1:20.
ασεβων
asebēs
G765
"ungodly"
Adj-GPM
The term ungodly describes someone who is irreverent or wicked, as seen in Romans 4:5 and 1 Peter 4:18. It refers to individuals who live in defiance of God's will and standards.
Definition: ἀσεβής, -ές (σέβω, to reverence), [in LXX chiefly for רָשַׁע ;] ungodly, impious: Rom.4:5 5:6, 1Ti.1:9, 1Pe.4:18, 2Pe.2:5-6 3:7, Ju 4 15.† (AS)
Usage: Occurs in 8 NT verses. KJV: ungodly (man) See also: 1 Peter 4:18; Jude 1:4; Romans 4:5.
επαξας
epagō
G1863
"to bring upon"
Verb-AAP-NSM
To bring upon means to inflict something bad or charge someone with a crime, as seen in 2 Peter 2:5 and Acts 5:28. It involves causing harm or trouble. This concept is used to describe God's judgment.
Definition: ἐπ-άγω [in LXX for בּוֹא hi., etc. (29 words in all) ;] to bring upon: with dative and accusative, 2Pe.2:5; ἑαυτοῖς ἐ. (for cl. mid., see Mayor, in l), 2Pe.2:1; ἐ. τὸ αἷμα (cf. Ge 209), Act.5:28.† (AS)
Usage: Occurs in 3 NT verses. KJV: bring upon See also: 2 Peter 2:1; 2 Peter 2:5; Acts 5:28.
Study Notes — 2 Peter 2:5
Show Verse Quote Highlights
- Context
- Cross References
- 2 Peter 2:5 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Peter 2:5
- Jamieson-Fausset-Brown on 2 Peter 2:5
- Matthew Poole's Commentary on 2 Peter 2:5
- Trapp's Commentary on 2 Peter 2:5
- Ellicott's Commentary on 2 Peter 2:5
- Adam Clarke's Commentary on 2 Peter 2:5
- Cambridge Bible on 2 Peter 2:5
- Barnes' Notes on 2 Peter 2:5
- Whedon's Commentary on 2 Peter 2:5
- Sermons on 2 Peter 2:5
Context — Deliverance from False Prophets
3In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.
4For if God did not spare the angels when they sinned, but cast them deep into hell, placing them in chains of darkness to be held for judgment;
5if He did not spare the ancient world when He brought the flood on its ungodly people, but preserved Noah, a preacher of righteousness, among the eight;
6if He condemned the cities of Sodom and Gomorrah to destruction, reducing them to ashes as an example of what is coming on the ungodly; 7and if He rescued Lot, a righteous man distressed by the depraved conduct of the lawlessCross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Hebrews 11:7 | By faith Noah, when warned about things not yet seen, in godly fear built an ark to save his family. By faith he condemned the world and became heir of the righteousness that comes by faith. |
| 2 | 2 Peter 3:6 | through which the world of that time perished in the flood. |
| 3 | Jude 1:14–15 | Enoch, the seventh from Adam, also prophesied about them: “Behold, the Lord is coming with myriads of His holy ones to execute judgment on everyone, and to convict all the ungodly of every ungodly act of wickedness and every harsh word spoken against Him by ungodly sinners.” |
| 4 | Luke 17:26–27 | Just as it was in the days of Noah, so also will it be in the days of the Son of Man: People were eating and drinking, marrying and being given in marriage, up to the day Noah entered the ark. Then the flood came and destroyed them all. |
| 5 | Genesis 7:1–24 | Then the LORD said to Noah, “Go into the ark, you and all your family, because I have found you righteous in this generation. You are to take with you seven pairs of every kind of clean animal, a male and its mate; a pair of every kind of unclean animal, a male and its mate; and seven pairs of every kind of bird of the air, male and female, to preserve their offspring on the face of all the earth. For seven days from now I will send rain on the earth for forty days and forty nights, and I will wipe from the face of the earth every living thing I have made.” And Noah did all that the LORD had commanded him. Now Noah was 600 years old when the floodwaters came upon the earth. And Noah and his wife, with his sons and their wives, entered the ark to escape the waters of the flood. The clean and unclean animals, the birds, and everything that crawls along the ground came to Noah to enter the ark, two by two, male and female, as God had commanded Noah. And after seven days the floodwaters came upon the earth. In the six hundredth year of Noah’s life, on the seventeenth day of the second month, all the fountains of the great deep burst forth, and the floodgates of the heavens were opened. And the rain fell upon the earth for forty days and forty nights. On that very day Noah entered the ark, along with his sons Shem, Ham, and Japheth, and his wife, and the three wives of his sons— they and every kind of wild animal, livestock, crawling creature, bird, and winged creature. They came to Noah to enter the ark, two by two of every creature with the breath of life. And they entered, the male and female of every living thing, as God had commanded Noah. Then the LORD shut him in. For forty days the flood kept coming on the earth, and the waters rose and lifted the ark high above the earth. So the waters continued to surge and rise greatly on the earth, and the ark floated on the surface of the waters. Finally, the waters completely inundated the earth, so that all the high mountains under all the heavens were covered. The waters rose and covered the mountaintops to a depth of fifteen cubits. And every living thing that moved upon the earth perished—birds, livestock, animals, every creature that swarms upon the earth, and all mankind. Of all that was on dry land, everything that had the breath of life in its nostrils died. And every living thing on the face of the earth was destroyed—man and livestock, crawling creatures and birds of the air; they were blotted out from the earth, and only Noah and those with him in the ark remained. And the waters prevailed upon the earth for 150 days. |
| 6 | 1 Peter 3:19–20 | in whom He also went and preached to the spirits in prison who disobeyed long ago when God waited patiently in the days of Noah while the ark was being built. In the ark a few people, only eight souls, were saved through water. |
| 7 | Matthew 24:37–39 | As it was in the days of Noah, so will it be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark. And they were oblivious, until the flood came and swept them all away. So will it be at the coming of the Son of Man. |
| 8 | Genesis 6:1–8 | Now when men began to multiply on the face of the earth and daughters were born to them, the sons of God saw that the daughters of men were beautiful, and they took as wives whomever they chose. So the LORD said, “My Spirit will not contend with man forever, for he is mortal; his days shall be 120 years.” The Nephilim were on the earth in those days—and afterward as well—when the sons of God had relations with the daughters of men. And they bore them children who became the mighty men of old, men of renown. Then the LORD saw that the wickedness of man was great upon the earth, and that every inclination of the thoughts of his heart was altogether evil all the time. And the LORD regretted that He had made man on the earth, and He was grieved in His heart. So the LORD said, “I will blot out man, whom I have created, from the face of the earth—every man and beast and crawling creature and bird of the air—for I am grieved that I have made them.” Noah, however, found favor in the eyes of the LORD. |
| 9 | Job 22:15–16 | Will you stay on the ancient path that wicked men have trod? They were snatched away before their time, and their foundations were swept away by a flood. |
2 Peter 2:5 Summary
[This verse reminds us that God is a holy and just God who will not tolerate sin forever, as seen in the story of the flood in Genesis 6-9. He judges the wicked and saves the righteous, like Noah and his family. Just like Noah, we are called to be faithful and proclaim God's message to the world, trusting in His mercy and grace, as seen in 1 Peter 3:20. By looking at the example of Noah, we can see the importance of obeying God and trusting in His plan, even when it's difficult or unpopular.]
Frequently Asked Questions
What does it mean that God did not spare the ancient world?
This refers to the global flood in Genesis 6-9, where God judged the wickedness of humanity, saving only Noah and his family, as seen in Genesis 7:23 and 1 Peter 3:20.
Who is Noah described as in this verse?
Noah is called a 'preacher of righteousness', indicating that he was a righteous man who obeyed God and proclaimed His message to the world, as also seen in Genesis 6:9 and Hebrews 11:7.
What is the significance of the number eight in this verse?
The eight people preserved with Noah represent the remnant of faithful believers who are saved by God's mercy and grace, as seen in 1 Peter 3:20, which also mentions eight souls being saved through the flood.
How does this verse relate to the rest of 2 Peter 2?
This verse is part of a larger argument in 2 Peter 2, where the apostle Peter is warning against false teachers and emphasizing God's judgment on the ungodly, using historical examples like the flood and the destruction of Sodom and Gomorrah, as seen in 2 Peter 2:4-6.
Reflection Questions
- What does it mean to be a 'preacher of righteousness' in my own life, and how can I proclaim God's message to those around me?
- How does the story of the flood and God's judgment on the ancient world impact my understanding of God's character and His view of sin?
- In what ways can I, like Noah, be a faithful remnant in a world that often rejects God's truth?
- What does this verse teach me about God's mercy and grace, particularly in the face of judgment and destruction?
Gill's Exposition on 2 Peter 2:5
And spared not the old world,.... In distinction from the present world, that now is; which was, as it were, formed anew out of that which was destroyed by the deluge.
Jamieson-Fausset-Brown on 2 Peter 2:5
And 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; Eighth - i:e., Noah and seven others.
Matthew Poole's Commentary on 2 Peter 2:5
And spared not the old world: the world, for men in the world, viz. those that lived in it before the flood. But saved Noah the eighth person; viz. together with the other seven, his wife, three sons, and their wives, . Noah may be particularly named, because God had a special respect to him, and for his sake spared others. A preacher: constituted to be so by Divine authority and commission. Of righteousness: i.e. not only: 1. Of the righteousness of God, who had threatened to destroy the world for its wickedness; but: 2. Of the righteousness of Christ upon all them that should believe. It is not to be doubted but he preached the same righteousness whereof he himself was heir, and that was the righteousness of faith, ; and this he did not in words only, but in his actions; in that he built the ark for the saving himself and his household, which was a type of the salvation of believers by Christ. And: 3. Of the righteousness of sanctification, in his exhorting the men that then were to repentance and holiness, if possibly thereby they might prevent the approaching deluge.
Bringing in the flood upon the world of the ungodly; the whole multitude of wicked men then living in the world.
Trapp's Commentary on 2 Peter 2:5
5 And 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; Ver. 5. Bringing in the flood] And so burying them all in one universal grave of waters. In this universal deluge God swept away all: as if he had blotted that out of his title, Exodus 34:6, and now took up that emperor’ s motto, Fiat iustitia et pereat mundus, Let justice be done, though the whole world be undone.
Ellicott's Commentary on 2 Peter 2:5
(5) And spared not the old world.—The fact that the Flood is taken as the second instance of divine vengeance gives us no clue as to the source of the first instance. In the Book of Enoch the Flood follows closely upon the sin of the angels, as in Genesis 6 upon that of the sons of God, so that in either case the first instance would naturally suggest the second. Noah the eighth person.—According to a common Greek idiom, this means Noah and seven others; and the point of it is that the punishment must have been signal indeed if only eight persons out of a whole world escaped. The coincidence with 1 Peter 3:20 must not pass unobserved, especially as there the mention of “spirits in prison” immediately precedes, just as here, the angels in “caves of darkness.” The suggestion that eight is here a mystical number (the sabbatical seven and one over) is quite gratuitous; as also that “eighth” may mean eighth from Enos, which would be utterly pointless, there being neither mention of Enos nor the faintest allusion to him. (Comp. Clement I. vii. 6; ix. 4; and see Note on 2 Peter 2:9.) Bringing in the flood upon the world.—“In” should be omitted. The phrase is exactly parallel to “bring upon themselves swift destruction “in 2 Peter 2:1. The word for “bring” is the same in both cases.
Adam Clarke's Commentary on 2 Peter 2:5
Verse 5. Spared not the old world] The apostle's argument is this: If God spared not the rebellious angels, nor the sinful antediluvians, nor the cities of Sodom and Gomorrha, he will not spare those wicked teachers who corrupt the pure doctrines of Christianity. Saved Noah the eighth] Some think that the words should be translated, Noah the eighth preacher of righteousness; but it seems most evident, from 1 Peter 3:20, that eight persons are here meant, which were the whole that were saved in the ark, viz. Shem, Ham, Japhet, and their three wives, six; Noah's wife seven; and Noah himself the eighth. The form of expression, ογδοονΝωε, Noah the eighth, i.e. Noah and seven more, is most common in the Greek language. So in APPIAN, Bell. Pun., p. 12, Τριτοςδεποτεενσπηλαιῳκρυπτομενοςελαθε, sometimes he the third (i.e. he with two others) lay hid in a cave. ANDOCIDES, Orat. iv. p. 295: Αἱρεθειςεπιτουτῳδεκατοςαυτος, he himself the tenth (i.e. he and nine others) were chosen to this. See a number of other examples in Kypke.
World of the ungodly] A whole race without God-without any pure worship or rational religion.
Cambridge Bible on 2 Peter 2:5
5. and spared not the old world …] The à fortiori argument is continued, and enters on the series of typical examples of judgments which St Peter had heard from our Lord’s lips in Luke 17:26-29. In regard to this instance we note the parallelism with 1 Peter 3:20, extending even to the stress laid on the number of those who were rescued from the destruction—“Noah, the eighth person,” is, according to a common idiom, equivalent to “Noah and seven others.” The nouns in the clause that follows are remarkable as being all without the article in the Greek.bringing in the flood upon the world of the ungodly] The description of Noah as “a preacher of righteousness” has no verbal counterpart in the language of the Old Testament, but it is obviously implied in the substance of the narrative.
Barnes' Notes on 2 Peter 2:5
And spared not the old world - The world before the flood. The argument here is, that he cut off that wicked race, and thus showed that he would punish the guilty.
Whedon's Commentary on 2 Peter 2:5
b. Second case—The antediluvians.5. Spared not the old world—That is, though his long suffering waited a hundred and twenty years for the repentance of the wicked, and though he gave them for that
Sermons on 2 Peter 2:5
| Sermon | Description | |
|---|---|---|
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(Nicaragua) the Lord Has Promised to Deliver You by David Wilkerson | In this sermon, the preacher, who has been preaching for over 54 years, emphasizes the faithfulness of God throughout his ministry. He mentions that he and another pastor, Gary, wi |
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Jude #5 - Michael, Satan and the Body of Moses by Chuck Missler | In this sermon, the speaker discusses the topic of apostasy and highlights three basic marks of apostasy: defiling the flesh, despising dominion, and railing at dignities. The serm |
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What Kind of Being Is Man - Part 3 by Paris Reidhead | In this sermon, the speaker emphasizes the intelligence and ability of humans to organize and change their environment. He also highlights the presence of a sinful nature within ev |
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Predictions - Housing Crash Depression by Andrew Strom | In this sermon, the speaker discusses the influence of the American gospel and Jesus on other countries. He expresses concern about how American culture, including gangs and rap so |
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The Triumph of Godliness by Des Evans | In this sermon, the preacher discusses the story of Peter walking on water with Jesus. He emphasizes the importance of faith and the need to expend energy in our faith journey. The |
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Walking With God in Your Generation (Norwegian) by Zac Poonen | This sermon emphasizes the importance of walking with God and living a life that pleases Him, drawing inspiration from the examples of Enoch and Noah. It challenges young people to |
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Can We Be Sure About the Future by Ian Paisley | In this sermon, the preacher emphasizes the importance of total dedication and whole-hearted zeal in serving God. He uses the example of Noah, who displayed unwavering faith, deter |