What Does 2 Peter 1:18 Mean in the King James?
And this voice which came from heaven we heard, when we were with him in the holy mount.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
The voice is described as carried from heaven, making revelation a message borne into human hearing rather than an idea produced by the hearers.
THE MEANING
You receive this as testimony rooted in a voice heard in company: it comes from heaven while they are with him on the set-apart mountain. The verse binds revelation to presence and hearing, so it does not float as an idea detached from encounter.
WHAT THIS UNDOES
The verse undoes the idea that the testimony rests only on one person’s private impression: the voice is heard by those present with him.
THE ROOT
ἐνεχθεῖσαν
enechtheisan
GROWS FROM
φέρω
pherō
To bear, carry, or bring.
The KJV’s “came” translates a passive form of φέρω (pherō, bear, carry, bring): the voice is portrayed as carried from heaven into human hearing. Its compounds can mean bringing something toward or carrying it upward, so the wording presents the voice as conveyed testimony, not merely sound.
ALSO GROWS
prospherō: Bring to; offer.
προσφέρω
The same root can describe something brought toward a recipient, echoing the voice being borne to those gathered with him.
anapherō: Carry up; bring up.
ἀναφέρω
This branch makes the carrying motion explicit and helps reveal the movement from heaven into the listeners’ encounter.
ἠκούσαμεν
ēkousamen
GROWS FROM
ἀκούω
akouō
To hear or listen.
The verse locates the testimony in actual hearing: the speakers do not merely infer a message from the mountain. This root also appears in a word for obedience, showing how hearing can extend into response, though here the text specifically says they heard.
ALSO GROWS
akoē: Hearing; a report.
ἀκοή
This branch holds both the act of hearing and what is heard, joining the listeners’ experience to the testimony they carry.
hypakouō: Hear under; obey.
ὑπακούω
The same hearing-root can extend into response, while this verse keeps the emphasis on the voice first being heard.
ἁγίῳ
hagiō
GROWS FROM
ἅγιος
hagios
Set apart; sacred.
“holy” in this verse is hagiō. The mountain is marked as set apart, so holiness here locates the encounter as well as describing it. The physical place remains part of the testimony: the witnesses hear the voice while with him on that marked mountain.
ALSO GROWS
hagiazō: Set apart; consecrate.
ἁγιάζω
This branch shows set-apartness as an act, illuminating the mountain as a place marked for the encounter.
hagiasmos: Setting apart; consecration.
ἁγιασμός
This branch names the condition of being set apart, reinforcing that the place itself carries that quality in the verse.
THE PATTERN
A voice beyond the human speaker enters a lived encounter and makes its claim audible.
The voice of the LORD is upon the waters: the God of glory thundereth: the LORD is upon many waters.Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?THE THREAD
For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.Verse 17 uses the same “came” verb to disclose what the carried voice says: the beloved Son is pleasing to the Father. Verse 18 grounds that declaration in shared hearing on the mountain, making the testimony something encountered rather than a detached report.
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