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 2:8-9

2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul ³  by the lawless deeds he saw and heard ⁴ ) 2:9 – if so, ⁵  then the Lord knows how to rescue the godly from their trials, ⁶  and to reserve the unrighteous for punishment ⁷  at the day of judgment,

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 3:5

3:5 For they deliberately suppress this fact, ⁸  that by the word of God ⁹  heavens existed long ago and an earth ¹⁰  was formed out of water and by means of water.

[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.”

[2:8]  ³ tn Grk “that righteous man tormented his righteous soul.”

[2:8]  ⁴ tn Grk “by lawless deeds, in seeing and hearing [them].”

[2:9]  ⁵ tn The Greek is one long conditional sentence, from v. 4 to v. 10a. 2Pet 2:4-8 constitute the protasis; vv. 9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis – “if so,” or “if God did these things” – is needed in English translation.

[2:9]  ⁶ tn Grk “from trial,” or possibly “from temptation” (though this second meaning for πειρασμός (peirasmo") does not fit the context in which Noah and Lot are seen as in the midst of trials, not temptation).

[2:9]  ⁷ tn The adverbial participle κολαζομένους (kolazomenou") can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is “to keep the ungodly in a state of punishment until the day of judgment.” If subsequent, the meaning is “to keep the ungodly to be punished at the day of judgment.” Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1-10 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3 – that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.

[3:5]  ⁷ tn The Greek is difficult at this point. An alternative is “Even though they maintain this, it escapes them that…” Literally the idea seems to be: “For this escapes these [men] who wish [it to be so].”

[3:5]  ⁸ tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6.

[3:5]  ⁹ tn Or “land,” “the earth.”