2 Peter 1:18

1:18 When this voice was conveyed from heaven, we ourselves ¹  heard it, for we were with him on the holy mountain. ² 

2 Peter 1:21

1:21 for no prophecy was ever borne of human impulse; rather, men ³  carried along by the Holy Spirit spoke from God.

2 Peter 3:11

3:11 Since all these things are to melt away ⁴  in this manner, ⁵  what sort of people must we ⁶  be, conducting our lives in holiness and godliness, ⁷ 

2 Peter 2:21

2:21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them.

2 Peter 3:2

3:2 I want you to recall ⁸  both ⁹  the predictions ¹⁰  foretold by the holy prophets and the commandment of the Lord and Savior through your apostles. ¹¹ 

[1:18]  ¹ tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.

[1:18]  ² tn 2 Pet 1:17-18 comprise one sentence in Greek, with the main verb “heard” in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: “For when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: ‘This is my beloved Son, in whom I am delighted,’ we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.”

[1:21]  ³ tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anqrwpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).

[3:11]  ⁵ tn Grk “all these things thus being dissolved.”

[3:11]  ⁶ tn Or “thus.”

[3:11]  ⁷ tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C^[*^] P Ψ 048^vid 33 1739 Ï, as well as the corrector of Ì⁷² and second corrector of א), ἡμᾶς (Jhmas, “we”; read by א* 630 2464 al), or ἑαυτούς (Jeautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of Ì^72*,74vid B pc. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA ²⁷ has ὑμᾶς in brackets, indicating doubt as to its authenticity.

[3:11]  ⁸ tn Grk “in holy conduct and godliness.”

[3:2]  ⁷ tn Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.

[3:2]  ⁸ tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember” – predictions and commandment.

[3:2]  ⁹ tn Grk “words.” In conjunction with πρόειπον (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.

[3:2]  ¹⁰ sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prwton ginwskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers.