2 Peter 1:19-21

1:19 Moreover, ¹  we ²  possess the prophetic word as an altogether reliable thing. ³  You do well if you pay attention ⁴  to this ⁵  as you would ⁶  to a light shining in a murky place, until the day dawns and the morning star ⁷  rises in your hearts. ⁸  1:20 Above all, you do well if you recognize ⁹  this: ¹⁰  No prophecy of scripture ever comes about by the prophet’s own imagination, ¹¹  1:21 for no prophecy was ever borne of human impulse; rather, men ¹²  carried along by the Holy Spirit spoke from God.

Luke 1:70

1:70 as he spoke through the mouth of his holy prophets from long ago, ¹³ 

Luke 24:27

24:27 Then ¹⁴  beginning with Moses and all the prophets, ¹⁵  he interpreted to them the things written about ¹⁶  himself in all the scriptures.

Luke 24:44

Jesus’ Final Commission

24:44 Then ¹⁷  he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me ¹⁸  in the law of Moses and the prophets and the psalms ¹⁹  must be fulfilled.”

Acts 3:18

3:18 But the things God foretold ²⁰  long ago through ²¹  all the prophets – that his Christ ²²  would suffer – he has fulfilled in this way.

Acts 3:24-26

3:24 And all the prophets, from Samuel and those who followed him, have spoken about and announced ²³  these days. 3:25 You are the sons of the prophets and of the covenant that God made with your ancestors, ²⁴  saying to Abraham, ‘And in your descendants ²⁵  all the nations ²⁶  of the earth will be blessed.’ ²⁷  3:26 God raised up ²⁸  his servant and sent him first to you, to bless you by turning ²⁹  each one of you from your iniquities.” ³⁰ 

Acts 10:43

10:43 About him all the prophets testify, ³¹  that everyone who believes in him receives forgiveness of sins ³²  through his name.”

Acts 28:23

28:23 They set ³³  a day to meet with him, ³⁴  and they came to him where he was staying ³⁵  in even greater numbers. ³⁶  From morning until evening he explained things ³⁷  to them, ³⁸  testifying ³⁹  about the kingdom of God ⁴⁰  and trying to convince ⁴¹  them about Jesus from both the law of Moses and the prophets.

Acts 28:1

Paul on Malta

28:1 After we had safely reached shore, ⁴²  we learned that the island was called Malta. ⁴³ 

Acts 1:10-12

1:10 As ⁴⁴  they were still staring into the sky while he was going, suddenly ⁴⁵  two men in white clothing stood near them 1:11 and said, “Men of Galilee, why do you stand here ⁴⁶  looking up into the sky? This same Jesus who has been taken up from you into heaven ⁴⁷  will come back in the same way you saw him go into heaven.”

A Replacement for Judas is Chosen

1:12 Then they returned to Jerusalem ⁴⁸  from the mountain ⁴⁹  called the Mount of Olives ⁵⁰  (which is near Jerusalem, a Sabbath day’s journey ⁵¹  away).

Revelation 19:10

19:10 So ⁵²  I threw myself down ⁵³  at his feet to worship him, but ⁵⁴  he said, “Do not do this! ⁵⁵  I am only ⁵⁶  a fellow servant ⁵⁷  with you and your brothers ⁵⁸  who hold to the testimony about ⁵⁹  Jesus. Worship God, for the testimony about Jesus is the spirit of prophecy.”

[1:19]  ¹ tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.

[1:19]  ² sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).

[1:19]  ³ tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton profhtikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain) – and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poiew] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.

[1:19]  ⁴ tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosecw]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.

[1:19]  ⁵ tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”

[1:19]  ⁶ tn Grk “as”; ὡς (Jws) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).

[1:19]  ⁷ sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise – “in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.

[1:19]  ⁸ sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.

[1:20]  ⁹ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.

[1:20]  ¹⁰ tn The ὅτι (Joti) clause is appositional (“know this, that”). English usage can use the colon with the same force.

[1:20]  ¹¹ tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusi") is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).

[1:21]  ¹² 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).

[1:70]  ¹³ tn Grk “from the ages,” “from eternity.”

[24:27]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:27]  ¹⁵ sn The reference to Moses and all the prophets is a way to say the promise of Messiah runs throughout OT scripture from first to last.

[24:27]  ¹⁶ tn Or “regarding,” “concerning.” “Written” is implied by the mention of the scriptures in context; “said” could also be used here, referring to the original utterances, but by now these things had been committed to writing.

[24:44]  ¹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[24:44]  ¹⁸ sn Everything written about me. The divine plan, events, and scripture itself are seen here as being one.

[24:44]  ¹⁹ sn For a similar threefold division of the OT scriptures, see the prologue to Sirach, lines 8-10, and from Qumran, the epilogue to 4QMMT, line 10.

[3:18]  ²⁰ sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.

[3:18]  ²¹ tn Grk “by the mouth of” (an idiom).

[3:18]  ²² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[3:24]  ²³ tn Or “proclaimed.”

[3:25]  ²⁴ tn Or “forefathers”; Grk “fathers.”

[3:25]  ²⁵ tn Or “in your offspring”; Grk “in your seed.”

[3:25]  ²⁶ tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (eqnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.

[3:25]  ²⁷ sn A quotation from Gen 22:18.

[3:26]  ²⁸ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²⁹ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ³⁰ tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[10:43]  ³¹ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ³² sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[28:23]  ³³ tn Grk “Having set.” The participle ταξάμενοι (taxamenoi) has been translated as a finite verb due to requirements of contemporary English style.

[28:23]  ³⁴ tn Grk “Having set a day with him”; the words “to meet” are not in the Greek text, but are implied.

[28:23]  ³⁵ tn Or “came to him in his rented quarters.”

[28:23]  ³⁶ tn BDAG 848 s.v. πολύς 1.b.β.ב states, “(even) more πλείονες in even greater numbers Ac 28:23.”

[28:23]  ³⁷ tn The word “things” is not in the Greek text, but has been supplied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[28:23]  ³⁸ tn Grk “to whom he explained.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced by the pronoun (“them”) and a new sentence begun at this point in the translation.

[28:23]  ³⁹ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “to make a solemn declaration about the truth of someth. testify of, bear witness to (orig. under oath)…God’s kingdom 28:23.”

[28:23]  ⁴⁰ sn Testifying about the kingdom of God. The topic is important. Paul’s preaching was about the rule of God and his promise in Jesus. Paul’s text was the Jewish scriptures.

[28:23]  ⁴¹ tn Or “persuade.”

[28:1]  ⁴² tn Grk “We having been brought safely through” [to land] (same verb as 27:44). The word “shore” is implied, and the slight variations in translation from 27:44 have been made to avoid redundancy in English. The participle διασωθέντες (diaswqente") has been taken temporally.

[28:1]  ⁴³ sn Malta is an island (known by the same name today) in the Mediterranean Sea south of Sicily. The ship had traveled 625 mi (1,000 km) in the storm.

[1:10]  ⁴⁴ tn Grk “And as.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[1:10]  ⁴⁵ tn Grk “behold.”

[1:11]  ⁴⁶ tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[1:11]  ⁴⁷ tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (ei" ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.

[1:12]  ⁴⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:12]  ⁴⁹ tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).

[1:12]  ⁵⁰ sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.

[1:12]  ⁵¹ sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).

[19:10]  ⁵² tn Here καί (kai) has been translated as “so” to indicate the implied result of the angel’s announcement.

[19:10]  ⁵³ tn Grk “I fell down at his feet.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”

[19:10]  ⁵⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:10]  ⁵⁵ tn On the elliptical expression ὅρα μή (Jora mh) BDAG 720 s.v. ὁράω B.2 states: “Elliptically…ὅρα μή (sc. ποιήσῃς) watch out! don’t do that! Rv 19:10; 22:9.”

[19:10]  ⁵⁶ tn The lowliness of a slave is emphasized in the Greek text with the emphatic position of σύνδουλος (sundoulo"). The use of “only” helps to bring this nuance out in English.

[19:10]  ⁵⁷ tn Grk “fellow slave.” See the note on the word “servants” in v. 2.

[19:10]  ⁵⁸ tn The Greek term “brother” literally refers to family relationships, but here it is used in a broader sense to connote familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).

[19:10]  ⁵⁹ tn The genitive ᾿Ιησοῦ (Ihsou) has been translated as an objective genitive here. A subjective genitive, also possible, would produce the meaning “who hold to what Jesus testifies.”