Discovery Box2 Peter 1:13
Context1:13 Indeed, as long as I am in this tabernacle, 1 I consider it right to stir you up by way of a reminder,
2 Peter 3:1
Context3:1 Dear friends, this is already the second letter I have written 2 you, in which 3 I am trying to stir up 4 your pure mind by way of reminder:
2 Peter 1:17
Context1:17 For he received honor and glory from God the Father, when that 5 voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” 6
2 Peter 1:14-15
Context1:14 since I know that my tabernacle will soon be removed, 7 because 8 our Lord Jesus Christ revealed this to me. 9 1:15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things. 10
2 Peter 1:1
Context1:1 From Simeon 11 Peter, 12 a slave 13 and apostle of Jesus Christ, to those who through the righteousness of our God 14 and Savior, 15 Jesus Christ, have been granted 16 a faith just as precious 17 as ours.
2 Peter 3:17
Context3:17 Therefore, dear friends, since you have been forewarned, 18 be on your guard that you do not get led astray by the error of these unprincipled men 19 and fall from your firm grasp on the truth. 20
[1:13] 1 tn Or “tent.” The author uses this as a metaphor for his physical body.
[3:1] 2 tn Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω (grafw) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)
[3:1] 3 tn The relative pronoun is plural, indicating that the following statement is true about both letters.
[3:1] 4 tn Or “I have stirred up, aroused.” The translation treats the present tense verb as a conative present.
[1:17] 3 tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.
[1:17] 4 tn The verb εὐδόκησα (eudokhsa) in collocation with εἰς ὅν (ei" Jon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”
[1:14] 4 tn Grk “since I know that the removal of my tabernacle is [coming] soon.”
[1:14] 6 sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.
[1:15] 5 sn There are various interpretations of v. 15. For example, the author could be saying simply, “I will make every effort that you remember these things.” But the collocation of σπουδάζω (spoudazw) with μνήνη (mnhnh) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb σπουδάσω (spoudasw) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., “I have made every effort,” or “I am making every effort”). Some have suggested that Mark’s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark’s Gospel; and (3) “these things” would seem to refer, in the least, to the prophecy about Peter’s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John’s Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peter’s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet 3:1-2, 15-16); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author’s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God’s sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.
[1:1] 6 tc Several witnesses, a few of them very important (Ì72 B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simwn, “Simon”) for Συμεών (Sumewn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the
[1:1] 7 tn Grk “Simeon Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 8 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 9 tc A few
[1:1] 10 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the author’s idiom was the same as the rest of the NT authors’ (cf., e.g., 1:11 [“the Lord and Savior”], 2:20 [“the Lord and Savior”]). The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on the application of Sharp’s rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.
[1:1] 11 tn The verb λαγχάνω (lancanw) means “obtain by lot,” “receive.” A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with κλῆρος (klhros, “lot”) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse’s statement (TDNT 4:1) that “Even where there is no casting of lots, the attainment is not by one’s own effort or as a result of one’s own exertions, but is like ripe fruit falling into one’s lap” is apt for this passage. The author’s opening line is a reminder that our position in Christ is not due to merit, but grace.
[1:1] 12 tn Grk “equal in value/honor.”
[3:17] 7 tn Grk “knowing beforehand.”
