SEV Biblia, Chapter 2:11
como quiera que los mismos ngeles, que son mayores en fuerza y en potencia, no pronuncian juicio de maldicin contra ellas delante del Seor.
Clarke's Bible Commentary - 2 Peter 2:11
Verse 11. Whereas angels, &c.] This is a difficult verse, but the meaning seems to be this: The holy angels, who are represented as bringing an account of the actions of the fallen angels before the Lord in judgment, simply state the facts without exaggeration, and without permitting any thing of a bitter, reviling, or railing spirit, to enter into their accusations. See Zech. iii. 1, and Jude 9; to the former of which St. Peter evidently alludes. But these persons, not only speak of the actions of men which they conceive to be wrong, but do it with untrue colourings, and the greatest malevolence. Michael, the archangel, treated a damned spirit with courtesy; he only said, The Lord rebuke thee, Satan! but these treat the rulers of God's appointment with disrespect and calumny. Before the Lord.] para kuriw is wanting in a number of MSS. and most of the versions.
John Gill's Bible Commentary
Ver. 11. Whereas angels, which are greater in power and might , etc.] Which is not to be understood of evil angels, or devils; for, besides that they are greatly weakened and impaired by their fall, they are the accusers of men, and railers and slanderers of the best and greatest of men, and the origin of all the blasphemies that are vented against God or men; but of good angels, who excel in strength, who are not only guardians to particular men, and encamp about the saints, but preside over provinces and kingdoms, for which their power and might do abundantly qualify them; and in which they are greater, that is, not than the devils, or than the false teachers, though both are true, but than dominions and dignities, than kings, princes, and civil magistrates: and yet these bring not railing accusation against them before the Lord ; either against themselves, as the Arabic version and one of Beza's copies read; against one another, against those of their own species, that are in a higher or lower class or office than themselves; and therefore men ought not to despise magistracy, or the higher powers that are over them: or else against the fallen angels, the devils, as should seem from ( Jude 1:9), or rather against civil magistrates, kings, and princes of this world, who, though so much below them, they vouchsafe to take under their care, and protect them, even Heathen princes, ( Daniel 10:20); and though there may be oftentimes many things unbecoming in them, yet they do not accuse them, or rail against them before the Lord; and even when, by his orders, they inflict punishment on their persons, as on Sennacherib, and Herod, and others, yet they do not speak evil of their office; and therefore, since angels, who are so much above men, even above the most dignified among them, behave in this manner, it must be an aggravation of the sin of these persons, who are so much below them, to speak evil of them.
Matthew Henry Commentary
Verses 10-16 - Impure seducers and their abandoned followers, give themselves up to their own fleshly minds. Refusing to bring every thought to the obedience of Christ, they act against God's righteous precepts. The walk after the flesh, they go on in sinful courses, and increase to greater degrees of impurity and wickedness. They also despise thos whom God has set in authority over them, and requires them to honour Outward temporal good things are the wages sinners expect and promis themselves. And none have more cause to tremble, than those who ar bold to gratify their sinful lusts, by presuming on the Divine grac and mercy. Many such there have been, and are, who speak lightly of the restraints of God's law, and deem themselves freed from obligations to obey it. Let Christians stand at a distance from such.
Greek Textus Receptus
οπου 3699 αγγελοι 32 ισχυι 2479 και 2532 δυναμει 1411 μειζονες 3173 οντες 5607 5752 ου 3756 φερουσιν 5342 5719 κατ 2596 αυτων 846 παρα 3844 κυριω 2962 βλασφημον 989 κρισιν 2920
Vincent's NT Word Studies
11. Power and might (iscui kai dunamei). Rev., might and power. The radical idea of ijscuv, might, is that of indwelling strength, especially as embodied: might which inheres in physical powers organized and working under individual direction, as an army: which appears in the resistance of physical organisms, as the earth, against which one dashes himself in vain: which dwells in persons or things, and gives them influence or value: which resides in laws or punishments to make them irresistible. This sense comes out clearly in the New Testament in the use of the word and of its cognates. Thus, "Love the Lord thy God with all thy strength" (Mark xii. 30): "according to the working of his mighty power" (Eph. i. 19). So the kindred adjective ijscurov. "A strong man" (Matt. xii. 29): a mighty famine (Luke xv. 14): his letters are powerful (2 Cor. x. 10): a strong consolation (Heb. vi. 18): a mighty angel (Apoc. xviii. 21). Also the verb iJscuw. "It is good for nothing" (Matt. v. 13): "shall not be able" (Luke xiii. 24): "I can do all things" (Philip. iv. 13): "availeth much" (Jas. v. 16).
Dunamiv is rather ability, faculty: not necessarily manifest, as ijscuv: power residing in one by nature. Thus ability (Matt. xxv. 15): virtue (Mark v. 30): power (Luke xxiv. 29; Acts i. 8; 1 Cor. ii. 4): "strengthen of sin" (1 Cor. xv. 56). So of moral vigor. "Strengthened with might in the inner man" (Eph. iii. 16): "with all might (Col. i. 11). It is, however, mostly power in action, as in the frequent use of dunameiv for miracles, mighty works, they being exhibitions of divine virtue. Thus "power unto salvation" (Rom. i. 16): the kingdom coming in power" (Mark ix. 1): God himself called power - "the right hand of the power" (Matt. xxvi. 64), and so in classical Greek used to denote the magistrates or authorities. Also of the angelic powers (Eph. i. 21; Rom. viii. 38; 1 Pet. iii. 22). Generally, then, it may be said that while both words include the idea of manifestation or of power in action, ijscuv emphasizes the outward, physical manifestations, and dunamiv the inward, spiritual or moral virtue. Plato ("Protagoras," 350) draws the distinction thus: "I should not have admitted that the able (dunatouv) are strong (iscurouv), though I have admitted that the strong are able. For there is a difference between ability (dunamin) and strength (iscun). The former is given by knowledge as well as by madness or rage; but strength comes from nature and a healthy state of the body. Aristotle ("Rhet.," i., 5) says "strength (iscuv) is the power of moving another as one wills; and that other is to be moved either by drawing or pushing or carrying or pressing or compressing; so that the strong (o iscurov) is strong for all or for some of these things."
Railing judgment. Compare Jude 9; Zech. iii. 1, 2.
