2 Peter 2:14

2 Peter 2:14 in Multiple Translations

Berean Standard Bible BSB

Their eyes are full of adultery; their desire for sin is never satisfied; they seduce the unstable. They are accursed children with hearts trained in greed.

King James Version KJV

Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

American Standard Version ASV

having eyes full of adultery, and that cannot cease from sin; enticing unstedfast souls; having a heart exercised in covetousness; children of cursing;

Bible in Basic English BBE

Having eyes full of evil desire, never having enough of sin; turning feeble souls out of the true way; they are children of cursing, whose hearts are well used to bitter envy;

Free Bible Version FBV

They're always on the lookout for adulterous relationships—they just can't stop sinning. They seduce the vulnerable; they have trained themselves in greed; they are offspring under a curse.

Geneva Bible 1599 GNV

Hauing eyes full of adulterie, and that can not cease to sinne, beguiling vnstable soules: they haue heartes exercised with couetousnesse, they are the children of curse:

Young's Literal Translation YLT

having eyes full of adultery, and unable to cease from sin, enticing unstable souls, having an heart exercised in covetousnesses, children of a curse,

World English Bible WEB

having eyes full of adultery, and who can’t cease from sin, enticing unsettled souls, having a heart trained in greed, accursed children!

Noah Webster Bible WBS

Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: they have a heart exercised with covetous practices; cursed children:

Douay-Rheims 1899 DRV

Having eyes full of adultery and of sin that ceaseth not: alluring unstable souls, having their heart exercised with covetousness, children of malediction:

Translation for Translators T4T

They want to commit [MTY] adultery with every woman whom they look at. They never stop seeking opportunities to sin. They entice/persuade those who are spiritually unstable to join them in doing the sinful things that they do. Because of their ever-increasing ◄greed/desire to have more and more things►, they are doomed to eternal punishment.

Plain English Version PEV

They are always looking for a woman to sleep with, like a man sleeps with his wife. They do bad things, and they keep looking for more bad things to do. If somebody doesn’t strongly trust Christ, those people will trick that person and get them to go wrong. They are really greedy, wanting lots of money and things. They are the sort of people that God says he will properly punish.

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Berean Amplified Bible — 2 Peter 2:14

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Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Peter 2:14 Interlinear (Deep Study)

BIB

GRK οφθαλμους εχοντες μεστους μοιχαλιδος και ακαταπαυστους αμαρτιας δελεαζοντες ψυχας αστηρικτους καρδιαν γεγυμνασμενην πλεονεξιας εχοντες καταρας τεκνα

οφθαλμους ophthalmos G3788 eye Noun-APM

εχοντες echō G2192 to have/be Verb-PAP-NPM

μεστους mestos G3324 full Adj-APM

μοιχαλιδος moichalis G3428 adulterous Noun-GSF

και kai G2532 and Conj

ακαταπαυστους akatapaustos G180 unceasing Adj-APM

αμαρτιας hamartia G266 sin Noun-GSF

δελεαζοντες deleazō G1185 to entice Verb-PAP-NPM

ψυχας psuchē G5590 soul Noun-APF

αστηρικτους astēriktos G793 unstable Adj-APF

καρδιαν kardia G2588 heart Noun-ASF

γεγυμνασμενην gumnazō G1128 to train Verb-RPP-ASF

πλεονεξιας pleonexia G4124 greediness Noun-GSF

εχοντες echō G2192 to have/be Verb-PAP-NPM

καταρας katara G2671 curse Noun-GSF

τεκνα teknon G5043 child Noun-NPN

Greek Word Study

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Greek Word Reference — 2 Peter 2:14

οφθαλμους ophthalmos G3788 "eye" Noun-APM

The Greek word for eye, it can also mean vision or sight, as in Matthew 5:38 and Luke 6:41. Figuratively, it can represent envy or a jealous glance, as seen in Galatians 4:15.

Definition: ὀφθαλμός, -οῦ, ὁ, [in LXX chiefly for עַיִן ;] the eye (as in cl., chiefly pl.): Mat.5:38, Mrk.9:47, Luk.6:41, Jhn.9:6, al.; τοὺς ὀ. ἐξορύθσσειν (figuratively), Gal.4:15; ἐπᾶραι, Luk.6:20, Jhn.6:5; ἀνοῖξα, Act.9:40; id., of restoring sight, Mat.20:33, Jhn.9:10, al.; ἐν ῥιπῇ ὀφθαλμοῦ, 1Co.15:52; by anthropom., of God, Heb.4:13, 1Pe.3:12; pleonastically (cf. Thackeray, Gr., 42f.), εἶδον οἱ ὀ. μοθ, Luk.2:30 (similarly, ib. 4:20 10:23, Jhn.12:40, 1Co.2:9, 1Jn.1:1, Rev.1:7). Metaphorical (as otherwise in cl.; see LS, see word); __(a) of ethical qualities: ὀ. πονηρός (meton., for envy; cf. Heb. עַיִן רַע, Pro.28:22; cf. Sir.14:10 34:13), Mat.6:22, 23 Mrk.7:22, Luk.11:34; ἁπλοῦς, Mat.6:22, Luk.11:34; ἐπιθυμία (which see) ὀφθαλμῶν (cf. Ecc.4:8, Sir.14:9), 1Jn.2:16; ὀ. μεστοὶ μοιχαλἰδος, 2Pe.2:14; __(b) of mental vision: Mat.13:15, Mrk.8:18, Luk.19:42, Jhn.12:40, Rom.11:8, Gal.3:1, Eph.1:18, al.; ἐν ὀφθαλμοῖς before genitive (on the absence of the art., seeBl, §46, 9.II; M, Pr., 81), Mat.21:42, Mrk.12:11. (AS)

Usage: Occurs in 86 NT verses. KJV: eye, sight See also: 1 Corinthians 2:9; Luke 11:34; 1 Peter 3:12.

εχοντες echō G2192 "to have/be" Verb-PAP-NPM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

μεστους mestos G3324 "full" Adj-APM

This word means being full of something, like feelings or thoughts. In John 19:29 and 21:11, it describes being full of fish or a drink. It can also describe being full of emotions or ideas, as in Matthew 23:28.

Definition: μεστός, -ή, -όν [in LXX: Nam.1:10, Eze.37:1 (מָלֵא), Est.5:2, Pro.6:34 * ;] full: with genitive of thing(s), Jhn.19:29 21:11, Jas.3:8; metaphorically, of thoughts and feelings, Mat.23:28, Rom.1:29 15:14, 2Pe.2:14, Jas.3:17 (cf. Pr, l.with).† (AS)

Usage: Occurs in 8 NT verses. KJV: full See also: 2 Peter 2:14; John 21:11; James 3:8.

μοιχαλιδος moichalis G3428 "adulterous" Noun-GSF

This word describes someone who is adulterous, either literally or figuratively. It is used in the New Testament to describe unfaithfulness, like in Romans and James.

Definition: 1. an adulteress , (New Testament):as adjective adulterous , (New Testament) 2. as Substantive = μοιχεία, (New Testament) (ML)

Usage: Occurs in 6 NT verses. KJV: adulteress(-ous, -y) See also: 2 Peter 2:14; Matthew 12:39; James 4:4.

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.

ακαταπαυστους akatapaustos G180 "unceasing" Adj-APM

This Greek word means unceasing or not stopping, describing something that continues without pause. It appears in 2 Peter 2:14, where it describes those who cannot cease from sin. The KJV translates it as that cannot cease.

Definition: ἀκατάπαυστος, -ον (καταπαύω), that cannot cease, not to be restrained: with genitive of thing(s), 2Pe.2:14, T, Tr. txt.† (AS)

Usage: Occurs in 1 NT verses. KJV: that cannot cease See also: 2 Peter 2:14.

αμαρτιας hamartia G266 "sin" Noun-GSF

In the Bible, sin refers to missing the mark or falling short of God's standards, as seen in Romans. It's a principle of action that leads to guilt and fault. Jesus teaches about sin in various parables.

Definition: ἁμαρτία, -ας, ἡ (ἁμαρτάνω, which see), [in LXX chiefly for חַטָּאת and cogn. forms, also for פֶּשַׁע ,עָוֹן, etc. ;] prop. a missing the mark; in cl. (see reff. to CR in MM, VGT, see word); __(a) guilt, sin (Plat., Arist., al.); __(b) more freq., from Æsch. down, a fault, failure. In NT (as LXX) always in ethical sense; __1. as a principle and quality of action, = τὸ ἁμαρτάνειν, a sinning, sin: Rom.5:12, 13 20; ὑφ᾽ ἁμαρτίαν εἶναι, Rom.3:9; ἐπιμένειν, Rom.6:1; ἀποθνήσκειν, νεκρὸν εἶναι τῇ ἁ., Rom.6:2, 11; τὴν ἀ. γινώσκειν, Rom.7:7; σῶμα τῆς ἁ., Rom.6:6; ἀπάτη τῆς ἁ., Heb.3:13; personified as a ruling principle, ἁ. βασιλεύει, κυριεύει, etc., Rom.5:21 6:12, 14 7:17, 20; δουλεύειν, Rom.6:6; δοῦλος τῆς ἁ., ib. 17; νόμος τῆς ἁ., Rom.7:23 8:2; δύναμις τῆς ἁ., 1Co.15:56 (cf. Gen.4:7). __2. As a generic term (disting. fr. the specific terms ἁμάρτημα, which see, etc.) for concrete wrongdoing, violation of the divine law, sin: Jhn.8:46, Jas.1:15, al.; ποιεῖν (τὴν) ἁ., Jhn.8:34, 2Co.11:7, 1Jn.3:8; εἴχειν ἁ., Jhn.9:41 15:22, 24 19:11, 1Jn.1:8; in pl. ἁμαρτίαι, sin in the aggregate, 1Th.2:16 (see Milligan, in l.); ποιεῖν ἁμαρτίας, Jas.5:15; πλῆθος ἁμαρτιῶν, Jas.5:20, 1Pe.4:8; ἄφεσις ἁμαρτιῶν, Mat.26:28, Mrk.1:4, al.; ἐν ἁμαρτίαις εἶναι, 1Co.15:17; collectively, αἴρειν τὴν ἁ. τ. κόσμου, Jhn.1:29; ἀποθνήσκειν ἐν τῇ ἁ., Jhn.8:21. __3. = ἁμάρτημα, a sinful deed, a sin: Mat.12:31, Act.7:60, 1Jn.5:16. SYN.: see: ἁμάρτημα. (AS)

Usage: Occurs in 151 NT verses. KJV: offence, sin(-ful) See also: 1 Corinthians 15:3; John 8:34; 1 Peter 2:22.

δελεαζοντες deleazō G1185 "to entice" Verb-PAP-NPM

To entice means to tempt or lure someone into doing something wrong, as warned in 2 Peter 2:14 and James 1:14.

Definition: δελεάζω (δέλεαρ, a bait), to allure by a bait: metaphorically, to allure, entice: with accusative, 2Pe.2:14, 18; pass., Jas.1:14.† (AS)

Usage: Occurs in 3 NT verses. KJV: allure, beguile, entice See also: 2 Peter 2:14; 2 Peter 2:18; James 1:14.

ψυχας psuchē G5590 "soul" Noun-APF

The Greek word for soul refers to the breath of life or the seat of emotions and desires, as seen in Matthew 6:25 and John 10:11. It is the essence of a person, encompassing their will and affections. This concept is central to understanding human nature in the Bible.

Definition: ψυχή, -ῆς, ἡ, [in LXX very frequently for נֶפֶשׁ, sometimes for לֵבַב ,לֵב, etc. ;] __1. breath (Lat. anima), breath of life, life (Hom., al.; in Arist., of the vital principle): Mat.6:25, Mrk.3:4 10:45, Luk.12:22, Jhn.10:11, Act.20:10, 24 2Co.1:23, Php.2:30, 1Th.2:8, al. __2. the soul, __(a) as the seat of the will, desires and affections: Mat.26:38, Mrk.12:30" (LXX) 14:34, Luk.1:46, Jhn.10:24, Act.14:2, Php.1:27, al.; ἐκ ψυχῆς, from the heart, heartily: Eph.6:6, Col.3:23; __(b) as a periphrasis for person or self (frequently in translation from Semitic originals, see M, Pr., 87; Robinson, Gospels, 113ff.; but also frequently in cl., see LS, see word II, 2; Edwards, Lex., App. A.): Mat.11:29, Mrk.8:36, Act.2:41, Rom.2:9, 1Pe.3:20, al.; πᾶσα ψ., Act.2:43 3:23" (LXX), Rom.13:1; ψ. ζῶσα (ζωῆς), 1Co.15:45, Rev.16:3; __(with) as the object of divine grace and eternal salvation: Heb.13:17, Jas.1:21 5:20, 1Pe.1:9, 22 2:11 4:19, 3Jo.2. SYN.: see: νοῦς, πνεῦμα, ψυχικός, and cf. ICC on 1Th.5:23, Lft., Notes, 88f. (AS)

Usage: Occurs in 95 NT verses. KJV: heart (+ -ily), life, mind, soul, + us, + you See also: 1 Corinthians 15:45; John 13:37; 1 Peter 1:9.

αστηρικτους astēriktos G793 "unstable" Adj-APF

This word means being unstable or vacillating, as in 2 Peter 2:14 and 3:16, describing people who are unsteady in their faith or morals.

Definition: ἀ-στήρικτος, -ον (στηρίζω), unstable, unsettled: 2Pe.2:14 3:16.† (AS)

Usage: Occurs in 2 NT verses. KJV: unstable See also: 2 Peter 2:14; 2 Peter 3:16.

καρδιαν kardia G2588 "heart" Noun-ASF

The Greek word for heart refers to the seat of thoughts, feelings, and emotions, like in 2 Kings 18:14. It's where our moral and spiritual condition lies. The KJV translates it as heart or broken-hearted.

Definition: καρδία, -ας, ἡ, [in LXX chiefly for לֵבָב ,לֵב ;] the heart, __1. the bodily organ which is regarded as the seat of life ( 2Ki.18:14, 4Ki.9:24, al.). __2. In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317f.; DGG, ii, 344a); __(a) of the seat of physical life ( Jdg.19:5, Psa.101 (102):5 103 (104):15): Act.14:17, Jas.5:5; __(b) of the seat of spiritual life: Mat.5:8, Mrk.7:19, Luk.1:51, Act.5:3, Rom.10:9, 10 Eph.6:5, al.; pl., Mat.9:4, Mrk.2:6, al.; opposite to στόμα, χείλεα, πρόσωπον, Mat.15:8, Mrk.7:6, Rom.10:8, 9 2Co.5:12; περιτομὴ καρδίας, Rom.2:29; ἐκ κ., Rom.6:17, 1Pe.1:22; ἀπὸ τῶν κ., Mat.18:35; ἐν ὅλῃ (ἐξ ὅλης), Mat.22:37, Mrk.12:30" (LXX) ; γινώσκειν (ἐρευνᾶν, δοκιμάζειν) τὰς κ., Luk.16:15, Rom.8:27, 1Th.2:4; to think, etc., ἐν τ. κ., Mat.9:4, Mrk.2:6, Luk.12:45, Rom.10:6; συνιέναι (νοεῖν) τῇ κ., Mat.13:15, Jhn.12:40; ἐπαχύνθη ἡ κ., Mat.13:15 (LXX); πωροῦν τὴν κ., Jhn.12:40; κ. εὐθεῖα, Act.8:21; πονηρά, Heb.3:12; ἀμετανόητος, Rom.2:5; εἶναι (ἔχειν) ἐν τῇ κ., 2Co.7:3, Php.1:7; ὀδύνη τῇ κ., Rom.9:2. __3. Of the central or innermost part of anything (of the pith of wood, Arist.): τ. γῆς, Mat.12:40 (Cremer, 343ff.). (AS)

Usage: Occurs in 151 NT verses. KJV: (+ broken-)heart(-ed) See also: 1 Corinthians 2:9; James 5:8; 1 Peter 1:22.

γεγυμνασμενην gumnazō G1128 "to train" Verb-RPP-ASF

This verb means to train or exercise, either physically or mentally. It appears in 1 Timothy 4:7 and Hebrews 5:14, emphasizing the importance of spiritual discipline and training.

Definition: γυμνάζω (γυμνός), [in LXX: 2Ma.10:15 * ;] __1. properly, to exercise naked. __2. Generally, to exercise, train the body or mind: 1Ti.4:7, Heb.5:14 12:11, 2Pe.2:14.† (AS)

Usage: Occurs in 4 NT verses. KJV: exercise See also: 1 Timothy 4:7; Hebrews 5:14; Hebrews 12:11.

πλεονεξιας pleonexia G4124 "greediness" Noun-GSF

Greediness or avarice, which involves fraudulency and extortion, as mentioned in Luke 12:15 and Romans 1:29. It is a desire for advantage and covetousness.

Definition: πλεονεξία, -ας, ἡ (πλεονέκτης), [in LXX for בֶּצַע ;] the character and conduct of a πλεονέκτης. __1. advantage. __2. desire for advantage, grasping, aggression, cupidity, covetousness: Luk.12:15, Rom.1:29, 2Co.9:5, Eph.4:19 (see ICC, in l) Eph.5:3, Col.3:5, 1Th.2:5, 2Pe.2:3 2:14; pl. (see Bl., § 32, 6), Mrk.7:22.† SYN.: φιλαργυρία, avarice (see Tr., Syn., § xxiv) (AS)

Usage: Occurs in 10 NT verses. KJV: covetous(-ness) practices, greediness See also: 1 Thessalonians 2:5; Ephesians 4:19; Romans 1:29.

εχοντες echō G2192 "to have/be" Verb-PAP-NPM

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

καταρας katara G2671 "curse" Noun-GSF

A curse is a strong expression of disapproval or condemnation, as seen in Galatians 3:10 and Hebrews 6:8. It is the opposite of a blessing.

Definition: κατ-άρα, -ας, -ἡ [in LXX chiefly for קְלָלָה ;] a curse: Gal.3:10, 13 Heb.6:8, 2Pe.2:14; opposite to εὐλογία, Jas.3:10; concrete, of Christ, Gal.3:13 (see Lft. in l).† (AS)

Usage: Occurs in 5 NT verses. KJV: curse(-d, ing) See also: 2 Peter 2:14; Galatians 3:13; Hebrews 6:8.

τεκνα teknon G5043 "child" Noun-NPN

This word means a child, either male or female, born to parents, as mentioned in Matthew 7:11 and Romans 9:8.

Definition: τέκνον, -ου, τό (τίκτω), [in LXX chiefly for בֵּן, also for יֶלֶד, etc. ;] that which is begotten, born (cf. Scottish bairn), a child of either sex: Mrk.13:12, Luk.1:7, Act.7:5; pl., Mat.7:11, Mrk.7:27, Luk.1:17, Eph.6:1, al.; τέκνα ἐπαγγελίας, Rom.9:8; τ. τῆς σαρκός, ib.; in a wider sense (as Heb. בָּנִים), of posterity, Mat.2:18, Luk.3:8, al.; specif., of a male child, Mat.21:28, Act.21:21, a,l.; in voc. as a form of kindly address from an elder to a junior or from a teacher to a disciple, Mat.9:2 21:28, Mrk.2:5, Luk.2:48; τ. μου (= cl. τ. μοι; see Bl., §37, 5), Gal.4:19 (τεκνία, WH, txt.), 2Ti.2:1. Metaphorical, __(a) of disciples (apart from direct address, see supr.): Phm 10, 1Ti.1:2, Tit.1:4, 3Jo.4; __(b) with reference to the Fatherhood of God (see: πατήρ, γεννάω), τέκνα τ. θεοῦ (cf. Isa.30:1, Wis.16:21): Rom.8:16, Eph.5:1, Php.2:15; and esp. in Johannine bks. (cf. Westc, Epp. Jo., 94, 120), Jhn.1:12, 1Jn.3:1 al.; __(with) of those who imitate others and are therefore regarded as the spiritual offspring of their exemplars: Mat.3:9, Luk.3:8, Jhn.8:39, Rom.9:7, 1Pe.3:6; τ. διαβόλου, 1Jn.3:10; __(d) as in Heb. (LXX, Jol.2:23, Psa.149:2, 1Ma.1:38), of the inhabitants of a city: Mat.23:37, Luk.13:34 19:44, Gal.4:25; __(e) with an adjectival genitive, frequently rendering a Heb. expression, adopted from LXX or formed on the analogy of its language, but sometimes with parallels in Gk. writers (see Deiss., BS, 161ff.): τέκνα φωτός, Eph.5:8; τ. ὑπακοῆς, 1Pe.1:14; κατάρας, 2Pe.2:14; ὀργῆς, Eph.2:3. SYN.: see: παῖς. (AS)

Usage: Occurs in 91 NT verses. KJV: child, daughter, son See also: 1 Corinthians 4:14; Luke 1:17; 1 Peter 1:14.

Study Notes — 2 Peter 2:14

Show Verse Quote Highlights

Context
Cross References
2 Peter 2:14 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Peter 2:14
Jamieson-Fausset-Brown on 2 Peter 2:14
Matthew Poole's Commentary on 2 Peter 2:14
Trapp's Commentary on 2 Peter 2:14
Ellicott's Commentary on 2 Peter 2:14
Adam Clarke's Commentary on 2 Peter 2:14
Cambridge Bible on 2 Peter 2:14
Barnes' Notes on 2 Peter 2:14
Whedon's Commentary on 2 Peter 2:14
Sermons on 2 Peter 2:14

Context — Deliverance from False Prophets

12These men are like irrational animals, creatures of instinct, born to be captured and destroyed. They blaspheme in matters they do not understand, and like such creatures, they too will be destroyed. 13The harm they will suffer is the wages of their wickedness. They consider it a pleasure to carouse in broad daylight. They are blots and blemishes, reveling in their deception as they feast with you.

14Their eyes are full of adultery; their desire for sin is never satisfied; they seduce the unstable. They are accursed children with hearts trained in greed.

15They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. 16But he was rebuked for his transgression by a donkey, otherwise without speech, that spoke with a man’s voice and restrained the prophet’s madness.

Cross References

	Reference	Text (BSB)
1	2 Peter 2:3	In 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.
2	2 Peter 2:18	With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error.
3	Ephesians 2:3	All of us also lived among them at one time, fulfilling the cravings of our flesh and indulging its desires and thoughts. Like the rest, we were by nature children of wrath.
4	2 Peter 3:16	He writes this way in all his letters, speaking in them about such matters. Some parts of his letters are hard to understand, which ignorant and unstable people distort, as they do the rest of the Scriptures, to their own destruction.
5	Ephesians 4:14	Then we will no longer be infants, tossed about by the waves and carried around by every wind of teaching and by the clever cunning of men in their deceitful scheming.
6	Romans 16:18	For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
7	Matthew 12:34	You brood of vipers, how can you who are evil say anything good? For out of the overflow of the heart, the mouth speaks.
8	John 5:44	How can you believe if you accept glory from one another, yet do not seek the glory that comes from the only God?
9	1 Corinthians 11:19	And indeed, there must be differences among you to show which of you are approved.
10	Jeremiah 13:23	Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good— you who are accustomed to doing evil.

2 Peter 2:14 Summary

[This verse describes people who are deeply entrenched in sinful behaviors and desires, always looking for their next sinful experience, but never finding true fulfillment (as seen in 1 John 2:16-17). It warns that these individuals can lead others astray, especially those who are spiritually weak, and that they are under God's judgment (similar to the warnings in Deuteronomy 13:1-5 and Ephesians 4:14). As believers, we must be careful not to be influenced by such people, and instead strive to live according to God's ways, seeking fulfillment and joy in our relationship with Him (as described in Psalm 16:11 and Matthew 6:33).]

Frequently Asked Questions

What does it mean to have 'eyes full of adultery' in 2 Peter 2:14?

This phrase suggests a deep-seated lust and corruption, where one's desires are continually driven by sinful impulses, much like the descriptions in Matthew 5:27-28 and 1 John 2:16-17.

How can someone's 'desire for sin' be 'never satisfied'?

This indicates a pattern of behavior where the individual constantly seeks more sinful experiences, but never finds lasting fulfillment, echoing the warnings in Ecclesiastes 1:8 and Romans 6:19 about the emptiness of sinful pursuits.

What does it mean to be 'accursed children with hearts trained in greed'?

This describes individuals who have been conditioned to prioritize selfish gain and material wealth above all else, much like the warnings against greed in 1 Timothy 6:10 and Luke 12:15, leading to a life under God's judgment.

How do these individuals 'seduce the unstable'?

They take advantage of those who are spiritually weak or vulnerable, leading them astray with their sinful behaviors and false teachings, as seen in the examples of false prophets in Deuteronomy 13:1-5 and the warnings in Ephesians 4:14.

Reflection Questions

What are some ways I might be allowing my own 'eyes' to be filled with sinful desires, and how can I turn away from them?
In what ways have I seen the 'desire for sin' never being satisfied in my own life or in the lives of others, and how can I find true fulfillment in God?
How can I identify and avoid the influence of those who would 'seduce the unstable' with false teachings or sinful behaviors, and how can I instead be a positive influence on others?
What are some practical steps I can take to 'train my heart' in the ways of God, rather than in greed or selfishness, as described in Proverbs 22:6 and Luke 6:45?

Gill's Exposition on 2 Peter 2:14

Having eyes full of adultery,.... For the seventh command is not only violated by unclean actions, and obscene words, but also by unchaste looks: and so the Jews explain (k) that precept, ""thou

Jamieson-Fausset-Brown on 2 Peter 2:14

Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: Full of adultery.

Matthew Poole's Commentary on 2 Peter 2:14

Having eyes; he mentions the eyes, both because they let in the objects of lust into the heart, , and because the signs of lust in the heart appear especially in the eyes, . Full of adultery; full of an adulteress, which either may be a Hebraism, the concrete being put for the abstract, as drunken for drunkenness, and thirsty for thirst, ; or it may be a proverbial expression of the wretchedness of such men’ s hearts, when they still carried an adulteress in their eyes. That cannot cease from sin; never satisfied with looking upon, or still looking about for, such objects as might inflame their lusts; or still seeking with wanton looks to entice others to folly. Beguiling; either alluring them by their wantonness to embrace their false doctrines, promising them pleasures and carnal liberties, ; or enticing them to lewdness, by instilling false doctrines into them, which tend to licentiousness. Unstable souls; those that were not well grounded in the faith and doctrine of holiness, who might therefore easily be drawn aside. An heart they have exercised with covetous practices; a heart wholly intent upon getting gain, accustomed to it, and skilful in it. Practices; the word is in the plural number, to show that the seducers had several arts and ways of exercising their covetousness. Cursed children; Greek, children of the curse. It may be taken either actively, for such as were causes of a curse, brought a curse with them; or passively, for such as were worthy of a curse, or obnoxious to it; as children of wrath, .

Trapp's Commentary on 2 Peter 2:14

14 Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: Ver. 14. Having eyes full of adultery] Gr. Of the adulteress, as if she were seen sitting in the eyes of the adulterer. The wanton Greek was said to have in his eyes ουκοραςαλλαπορνας, non virgines sed meretrices, not maids but minions. Archilaus the philosopher told a young wanton, Nihil interest quibus membris cinaedi sitis, posterioribus an prioribus. The leper was to shave his eyebrows, to teach us to take away the lust of the eyes, Leviticus 14:9. These, like Jacob’ s sheep, too firmly fixed on beautiful objects, make the affections bring forth spotted fruit. And it is as easy to quench the fire of Etna as the thought fixed by lust. And that cannot cease to sin] Though they have made many covenants with God, promises to men. So Proverbs 19:19. They break all, as easily as Samson did the new ropes. Exercised with covetous practices] Which they constantly follow, as the artificer doth his trade. Plutarch. Κορη puellam et pupillam oculi significat. Vitiis nobis in animum per oculos est via. Quintil.

Ellicott's Commentary on 2 Peter 2:14

(14) Of adultery.—Literally, of an adulteress. This verse has no counterpart in Jude. That cannot cease from sin.—Literally, that cannot be made to cease from sin. (Comp. attentively 1 Peter 4:1.) It was precisely because these men refused to “suffer in the flesh,” but, on the contrary, gave the flesh all possible licence on principle, that they could not “cease from sin.” Beguiling.—Strictly, enticing with bait. We have the same word in 2 Peter 2:18, James 1:14, and nowhere else. If “deceits” be the right reading in 2 Peter 2:13, this clause throws some light on it. In any case, the metaphor from fishing, twice in this Epistle and only once elsewhere, may point to a fisherman of Galilee. (Comp. Matthew 17:27.) With covetous practices.—Better, in covetousness. The word is singular, as in 2 Peter 2:3, according to all the best MSS. and versions. Cursed children.—Rather, children of malediction. So Rheims; Wiclif has “sones of cursynge.” They are devoted to execration; malediction has adopted them as its own. (Comp. “son of perdition,” John 17:12; 2 Thessalonians 2:3.)

Adam Clarke's Commentary on 2 Peter 2:14

Verse 14. Having eyes full of adultery] μοιχαλιδος. Of an adulteress; being ever bent on the gratification of their sensual desires, so that they are represented as having an adulteress constantly before their eyes, and that their eyes can take in no other object but her. But instead of μοιχαλιδος of an adulteress, the Codex Alexandrinus, three others, with the Coptic, Vulgate, and one copy of the Itala, together with several of the fathers, have μοιχαλιας, of adultery. Cannot cease from sin] Which cease not from sin; they might cease from sin, but they do not; they love and practise it. Instead of ακαταπαυστους, which cannot cease, several MSS. and versions have ακαταπαυστου, and this requires the place to be read, Having eyes full of adultery and incessant sin. The images of sinful acts were continually floating before their disordered and impure fancy. This figure of speech is very common in the Greek writers; and Kypke gives many instances of it, which indeed carry the image too far to be here translated. Beguiling unstable souls] The metaphor is taken from adulterers seducing unwary, inexperienced, and light, trifling women; so do those false teachers seduce those who are not established in righteousness. Exercised with covetous practices] The metaphor is taken from the agonistae in the Grecian games, who exercised themselves in those feats, such as wrestling, boxing, running, c., in which they proposed to contend in the public games. These persons had their hearts schooled in nefarious practices they had exercised themselves till they were perfectly expert in all the arts of seduction, overreaching, and every kind of fraud. Cursed children] Such not only live under God's curse here, but they are heirs to it hereafter.

Cambridge Bible on 2 Peter 2:14

14. having eyes full of adultery] The Greek gives literally the somewhat strange figure, having eyes full of an adulteress. The phrase is probably connected with a recollection of our Lord’s words as to the sin of looking on a woman, to lust after her, being equivalent to adultery (Matthew 5:28). St John’s mention of the “woman Jezebel” in the Church of Thyatira (Revelation 2:20-22) suggests the thought that there may have been some conspicuous woman of that type of character present to St Peter’s thoughts, who at once encouraged her followers to bring their dainties—even though they were things that had been sacrificed to idols,—to the Agapae of the Christian Church, and when they were there held them fascinated by her wanton beauty. The spell thus exercised is further described as causing a restlessness in evil. The eyes that were thus attracted could not “cease from sin.”beguiling unstable souls] The Greek word for “beguiling” may be noted as one of those which St Peter had in common with St James. It means primarily to “take with a bait, or in a snare,” and in James 1:14 is rightly rendered “enticed.” The idea suggested is that the false teachers attended the Agapae as seducers of the innocence of others.a heart they have exercised with covetous practices] Better, trained in covetousness. The words have an adequate meaning if we take “covetousness” in its ordinary sense. Greed of gain as well as wantonness characterised the false teachers. (See note on 2 Peter 2:3.) In not a few instances, however, there is so close a connexion between the Greek word and sins of impurity (comp. 1 Thessalonians 4:6; 1 Corinthians 5:11; Ephesians 5:3; Ephesians 5:5) that it is not unreasonable to see that meaning here also. The idiomatic use of the English phrase “taking advantage” of a woman’s weakness, presents a like association of thought.cursed children] Better, children of a curse. The Apostle falls back on the old Hebrew idiom of expressing character by the idea of sonship. So we have “children of obedience in 1 Peter 1:14. “Children of disobedience” (Ephesians 2:2). The “son of perdition” (John 17:12).

Barnes' Notes on 2 Peter 2:14

Having eyes full of adultery - Margin, as in the Greek, “an adulteress;” that is, gazing with desire after such persons.

Whedon's Commentary on 2 Peter 2:14

14. Full of adultery—Rather, Of an adulteress. At the love-feasts their very eyes speak their insatiable lust, and do not cease from the sin of lustful gazing. Matthew 5:28.

Sermons on 2 Peter 2:14

	Sermon	Description
	(Prophecy) Prophecy in the New Testament by Zac Poonen	In this sermon, the speaker emphasizes the importance of being aware of deception in relation to the second coming of Jesus. He highlights that Jesus himself warned about deception
	Many Going Back to Hell - Part 1 by Milton Green	In this sermon, the preacher warns against false teachers who promise freedom but are actually slaves to corruption. He emphasizes the importance of turning away from the world and
	Pilgrims Problems No. 3 Strong Drink by Willie Mullan	In this sermon, the preacher discusses the negative effects of the book, highlighting its role in bringing misery, immorality, blasphemy, stupidity, incapability, and leading to et
	Epistle 154 by George Fox	George Fox emphasizes the importance of living a chaste and pure life, warning against the dangers of lust and unchasteness that lead to strife and contention. He encourages believ
	Spiritual Superglue by Ed Wrather	Ed Wrather emphasizes the importance of guarding our spiritual eyes against lust, comparing the damaging effects of lust to putting superglue in our physical eyes. He highlights ho
	Building Up Yourselves by Bill McLeod	In this sermon, the speaker emphasizes the importance of reviving the gift of God within oneself. He encourages Timothy not to be ashamed of the testimony of the Lord and highlight
	The Rapture of the Wicked by John Weaver	In this sermon, the preacher addresses questions asked before he left and aims to provide answers through various passages from the Bible. The title of the message is "Our Hearts C