2 Peter 1:2

1:2 May grace and peace be lavished on you ¹  as you grow ²  in the rich knowledge ³  of God and of Jesus our Lord! ⁴ 

2 Peter 1:12

Salvation Based on the Word of God

1:12 Therefore, I intend to remind you constantly ⁵  of these things even though you know them and are well established in the truth that you now have.

2 Peter 1:18

1:18 When this voice was conveyed from heaven, we ourselves ⁶  heard it, for we were with him on the holy mountain. ⁷ 

2 Peter 2:8

2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul ⁸  by the lawless deeds he saw and heard ⁹ )

2 Peter 3:11

3:11 Since all these things are to melt away ¹⁰  in this manner, ¹¹  what sort of people must we ¹²  be, conducting our lives in holiness and godliness, ¹³ 

2 Peter 3:13

3:13 But, according to his promise, we are waiting for ¹⁴  new heavens and a new earth, in which ¹⁵  righteousness truly resides. ¹⁶ 

[1:2]  ¹ tn Grk “May grace and peace be multiplied to you.”

[1:2]  ² tn The words “as you grow” are not in the Greek text, but seem to be implied.

[1:2]  ³ tn The word ἐπίγνωσις (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.

[1:2]  ⁴ tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3.

[1:12]  ⁵ tn Grk “always.”

[1:18]  ⁹ tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.

[1:18]  ¹⁰ 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]  ¹³ tn Grk “that righteous man tormented his righteous soul.”

[2:8]  ¹⁴ tn Grk “by lawless deeds, in seeing and hearing [them].”

[3:11]  ¹⁷ tn Grk “all these things thus being dissolved.”

[3:11]  ¹⁸ tn Or “thus.”

[3:11]  ¹⁹ 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]  ²⁰ tn Grk “in holy conduct and godliness.”

[3:13]  ²¹ tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokwmen) could be either indicative or subjunctive. The present participle in v. 14, however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here.

[3:13]  ²² tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.

[3:13]  ²³ tn Grk “dwells.” The verb κατοικέω (katoikew) is an intensive cognate of οἰκέω (oikew), often with the connotation of “taking up residence,” “settling down,” being at home,” etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this.