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Selected Verse: 2 Peter 1:20 - King James

Verse	Translation	Text
2Pe 1:20	King James	Knowing this first, that no prophecy of the scripture is of any private interpretation.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
"Forasmuch as ye know this" (Pe1 1:18). first--the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of. is--Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as Pe1 1:10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men . . . spake (and afterwards wrote) . . . moved by the Holy Ghost": a reason why ye should "give" all "heed" to it. The parallelism to Pe2 1:16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by (human) wisdom," contrasted with "we were eye-witnesses of His majesty," as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of "the Holy Ghost" by whom they were "moved." "Private" is explained, Pe2 1:21, "by the will of man" (namely, the individual writer). In a secondary sense the text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its readers (any more than by its writers) by their mere private human powers, but by the teaching of the Holy Ghost (Joh 16:14). "He who is the author of Scripture is its supreme interpreter" [GERHARD]. ALFORD translates, "springs not out of human interpretation," that is, is not a prognostication made by a man knowing what he means when he utters it, but," &c. (Joh 11:49-52). Rightly: except that the verb is rather, doth become, or prove to be. It not being of private interpretation, you must "give heed" to it, looking for the Spirit's illumination "in your hearts" (compare Note, see on Pe2 1:19).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

"Forasmuch as ye know this" (Pe1 1:18).

first--the foremost consideration in studying the word of prophecy. Laying it down as a first principle never to be lost sight of.

is--Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as Pe1 1:10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men . . . spake (and afterwards wrote) . . . moved by the Holy Ghost": a reason why ye should "give" all "heed" to it. The parallelism to Pe2 1:16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to "fables devised by (human) wisdom," contrasted with "we were eye-witnesses of His majesty," as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of "the Holy Ghost" by whom they were "moved." "Private" is explained, Pe2 1:21, "by the will of man" (namely, the individual writer). In a secondary sense the text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its readers (any more than by its writers) by their mere private human powers, but by the teaching of the Holy Ghost (Joh 16:14). "He who is the author of Scripture is its supreme interpreter" [GERHARD]. ALFORD translates, "springs not out of human interpretation," that is, is not a prognostication made by a man knowing what he means when he utters it, but," &c. (Joh 11:49-52). Rightly: except that the verb is rather, doth become, or prove to be. It not being of private interpretation, you must "give heed" to it, looking for the Spirit's illumination "in your hearts" (compare Note, see on Pe2 1:19).

Notes on the Bible, by Albert Barnes, [1834]
Knowing this first - Bearing this steadily in mind as a primary and most important truth. That no prophecy of the Scripture - No prophecy contained in the inspired records. The word "scripture" here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear on a particular class of the prophecies. Is of any private interpretation - The expression here used (ἰδίας ἐπιλύσεως idias epiluseōs) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament; and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavoring to ascertain the true sense of the passage, that some have held that it teaches that no prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that "no prophecy is of self-interpretation," (Horsley;) others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mystical sense which cannot be learned from the prophecies themselves, but is to be perceived by a special power of insight imparted by the Holy Spirit, enabling men to understand their recondite mysteries. It would be easy to show that some of these opinions are absurd, and that none of them are sustained by the fair interpretation of the language used, and by the drift of the passage. The more correct interpretation, as it seems to me, is that which supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this the passage may be explained, "knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets, that what they communicated "was not of their own disclosure;" that is, was not revealed or originated by them." That this is the correct interpretation will be apparent from the following considerations: (1) It accords with the design of the apostle, which is to produce an impressive sense of the importance and value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin. (2) this interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connection with which that verse will have any force. In that verse Pe2 1:21, a reason is given for what is said here: "For (γὰρ gar) the prophecy came not in old time "by the will of man,"" etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to say that what they communicated was not originated by themselves; that it was of a higher than human origin; that the prophets spake "as they were moved by the Holy Ghost." This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that "they were moved by the Holy Ghost" be a reason for studying them, if the meaning here is that the prophets could not understand their own language, or that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc.? If the prophecies were of Divine origin, then "that" was a good reason why they should be approached with reverence, and should be profoundly studied. (3) this interpretation accords as well, to say the least, with the fair meaning of the language employed, as either of the other opinions proposed. The word rendered "interpretation" (ἐπίλυσις epilusis) occurs nowhere else in the New Testament. It properly means "solution" (Robinson's Lexicon), "disclosure," (Prof. Stuart on the Old Testament, p. 328,) "making free (Passow,)" with the notion that what is thus released or loosed was before bound, entangled obscure. The verb from which this word is derived (ἐπιλύω epiluō) means, "to let loose upon," as dogs upon a hare, (Xen. Mem. 7, 8; ib 9, 10;) to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc. - Passow. It is twice used in the New Testament. Mar 4:34, "he expounded all things to his disciples"; Act 19:39, "It shall be determined in a lawful assembly." The verb would be applicable to loosing anything which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us, would mean the disclosure of what was before bound, or retained, or unknown; either what had never been communicated at all, or what had been communicated obscurely; and the idea is, "no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves." It is not a thing of their own, or a private matter originating with themselves, but it is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin; and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any mare than the fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage cannot be adduced by the Papists to prove that the people at large should not have free access to the word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any "principle" of which such a use can be made; for: (1) Whatever it means, it is confined to "prophecy;" it does not embrace the whole Bible. (2) whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution, but it does not state that it is the duty of the church to prevent any private explanation or opinion even of the prophecies. (3) it says nothing about "the church" as empowered to give a public or authorized interpretation of the prophecies. There is not a hint, or an intimation of any kind, that the church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that any class of people is not to have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound reverence, as having a higher than any human origin, not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by one class of men. The fact that it discloses truths which the human mind could not of itself have originated, is a good reason for studying it with diligence and with prayer - not for supposing that it is unlawful for us to attempt to understand it; a good reason for reverence and veneration for it - not for sanctified neglect.

Notes on the Bible, by Albert Barnes, [1834]

Knowing this first - Bearing this steadily in mind as a primary and most important truth.

That no prophecy of the Scripture - No prophecy contained in the inspired records. The word "scripture" here shows that the apostle referred particularly to the prophecies recorded in the Old Testament. The remark which he makes about prophecy is general, though it is designed to bear on a particular class of the prophecies.

Is of any private interpretation - The expression here used (ἰδίας ἐπιλύσεως idias epiluseōs) has given rise to as great a diversity of interpretation, and to as much discussion, as perhaps any phrase in the New Testament; and to the present time there is no general agreement among expositors as to its meaning. It would be foreign to the design of these notes, and would be of little utility, to enumerate the different interpretations which have been given of the passage, or to examine them in detail. It will be sufficient to remark, preparatory to endeavoring to ascertain the true sense of the passage, that some have held that it teaches that no prophecy can be interpreted of itself, but can be understood only by comparing it with the event; others, that it teaches that the prophets did not themselves understand what they wrote, but were mere passive organs under the dictation of the Holy Spirit to communicate to future times what they could not themselves explain; others, that it teaches that "no prophecy is of self-interpretation," (Horsley;) others, that it teaches that the prophecies, besides having a literal signification, have also a hidden and mystical sense which cannot be learned from the prophecies themselves, but is to be perceived by a special power of insight imparted by the Holy Spirit, enabling men to understand their recondite mysteries.

It would be easy to show that some of these opinions are absurd, and that none of them are sustained by the fair interpretation of the language used, and by the drift of the passage. The more correct interpretation, as it seems to me, is that which supposes that the apostle teaches that the truths which the prophets communicated were not originated by themselves; were not of their own suggestion or invention; were not their own opinions, but were of higher origin, and were imparted by God; and according to this the passage may be explained, "knowing this as a point of first importance when you approach the prophecies, or always bearing this in mind, that it is a great principle in regard to the prophets, that what they communicated "was not of their own disclosure;" that is, was not revealed or originated by them." That this is the correct interpretation will be apparent from the following considerations:

(1) It accords with the design of the apostle, which is to produce an impressive sense of the importance and value of the prophecies, and to lead those to whom he wrote to study them with diligence. This could be secured in no way so well as by assuring them that the writings which he wished them to study did not contain truths originated by the human mind, but that they were of higher origin.

(2) this interpretation accords with what is said in the following verse, and is the only one of all those proposed that is consistent with that, or in connection with which that verse will have any force. In that verse Pe2 1:21, a reason is given for what is said here: "For (γὰρ gar) the prophecy came not in old time "by the will of man,"" etc. But this can be a good reason for what is said here only on the supposition that the apostle meant to say that what they communicated was not originated by themselves; that it was of a higher than human origin; that the prophets spake "as they were moved by the Holy Ghost." This fact was a good reason why they should show profound respect for the prophecies, and study them with attention. But how could the fact that "they were moved by the Holy Ghost" be a reason for studying them, if the meaning here is that the prophets could not understand their own language, or that the prophecy could be understood only by the event, or that the prophecy had a double meaning, etc.? If the prophecies were of Divine origin, then "that" was a good reason why they should be approached with reverence, and should be profoundly studied.

(3) this interpretation accords as well, to say the least, with the fair meaning of the language employed, as either of the other opinions proposed. The word rendered "interpretation" (ἐπίλυσις epilusis) occurs nowhere else in the New Testament. It properly means "solution" (Robinson's Lexicon), "disclosure," (Prof. Stuart on the Old Testament, p. 328,) "making free (Passow,)" with the notion that what is thus released or loosed was before bound, entangled obscure. The verb from which this word is derived (ἐπιλύω epiluō) means, "to let loose upon," as dogs upon a hare, (Xen. Mem. 7, 8; ib 9, 10;) to loose or open letters; to loosen a band; to loose or disclose a riddle or a dark saying, and then to enlighten, illustrate, etc. - Passow. It is twice used in the New Testament. Mar 4:34, "he expounded all things to his disciples"; Act 19:39, "It shall be determined in a lawful assembly."

The verb would be applicable to loosing anything which is bound or confined, and thence to the explanation of a mysterious doctrine or a parable, or to a disclosure of what was before unknown. The word, according to this, in the place before us, would mean the disclosure of what was before bound, or retained, or unknown; either what had never been communicated at all, or what had been communicated obscurely; and the idea is, "no prophecy recorded in the Scripture is of, or comes from, any exposition or disclosure of the will and purposes of God by the prophets themselves." It is not a thing of their own, or a private matter originating with themselves, but it is to be traced to a higher source. If this be the true interpretation, then it follows that the prophecies are to be regarded as of higher than any human origin; and then, also, it follows that this passage should not be used to prove that the prophets did not understand the nature of their own communications, or that they were mere unconscious and passive instruments in the hand of God to make known his will. Whatever may be the truth on those points, this passage proves nothing in regard to them, any mare than the fact that a minister of religion now declares truth which he did not originate, but which is to be traced to God as its author, proves that he does not understand what he himself says. It follows, also, that this passage cannot be adduced by the Papists to prove that the people at large should not have free access to the word of God, and should not be allowed to interpret it for themselves. It makes no affirmation on that point, and does not even contain any "principle" of which such a use can be made; for:

(1) Whatever it means, it is confined to "prophecy;" it does not embrace the whole Bible.

(2) whatever it means, it merely states a fact; it does not enjoin a duty. It states, as a fact, that there was something about the prophecies which was not of private solution, but it does not state that it is the duty of the church to prevent any private explanation or opinion even of the prophecies.

(3) it says nothing about "the church" as empowered to give a public or authorized interpretation of the prophecies. There is not a hint, or an intimation of any kind, that the church is intrusted with any such power whatever. There never was any greater perversion of a passage of Scripture than to suppose that this teaches that any class of people is not to have free access to the Bible. The effect of the passage, properly interpreted, should be to lead us to study the Bible with profound reverence, as having a higher than any human origin, not to turn away from it as if it were unintelligible, nor to lead us to suppose that it can be interpreted only by one class of men. The fact that it discloses truths which the human mind could not of itself have originated, is a good reason for studying it with diligence and with prayer - not for supposing that it is unlawful for us to attempt to understand it; a good reason for reverence and veneration for it - not for sanctified neglect.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
any private Its own interpretation; that is, not isolated from all that the Word has given elsewhere.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

any private

Its own interpretation; that is, not isolated from all that the Word has given elsewhere.

Vincent's Word Studies, by Marvin R. Vincent [1886]
Is (γίνεται) More literally, arises or originates. Private (ἰδίας) See on Pe2 1:3. His own. Rev., special, in margin. Interpretation (ἐπιλύσεως) Only here in New Testament. Compare the cognate verb expounded (Mar 4:34 :) and determined (Act 19:39). The usual word is ἑρμηνεία (Co1 12:10; Co1 14:26). Literally, it means loosening, untying, as of hard knots of scripture.

Vincent's Word Studies, by Marvin R. Vincent [1886]

Is (γίνεται)

More literally, arises or originates.

Private (ἰδίας)

See on Pe2 1:3. His own. Rev., special, in margin.

Interpretation (ἐπιλύσεως)

Only here in New Testament. Compare the cognate verb expounded (Mar 4:34 :) and determined (Act 19:39). The usual word is ἑρμηνεία (Co1 12:10; Co1 14:26). Literally, it means loosening, untying, as of hard knots of scripture.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Ye do well, as knowing this, that no scripture prophecy is of private interpretation - It is not any man's own word. It is God, not the prophet himself, who thereby interprets things till then unknown.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Ye do well, as knowing this, that no scripture prophecy is of private interpretation - It is not any man's own word. It is God, not the prophet himself, who thereby interprets things till then unknown.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet's own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

Knowing this first - Considering this as a first principle, that no prophecy of the Scripture, whether that referred to above, or any other, is of any private interpretation - proceeds from the prophet's own knowledge or invention, or was the offspring of calculation or conjecture. The word επιλυσις signifies also impetus, impulse; and probably this is the best sense here; not by the mere private impulse of his own mind.

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