Discovery Box2 Peter 1:2
Context1:2 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 1:5-6
Context1:5 For this very reason, 5 make every effort 6 to add to your faith excellence, 7 to excellence, knowledge; 1:6 to knowledge, self-control; to self-control, perseverance; 8 to perseverance, godliness;
2 Peter 3:18
Context3:18 But grow in the grace and knowledge 9 of our Lord and Savior Jesus Christ. To him be the honor both now and on 10 that eternal day. 11
2 Peter 1:3
Context1:3 I can pray this because his divine power 12 has bestowed on us everything necessary 13 for life and godliness through the rich knowledge 14 of the one who called 15 us by 16 his own glory and excellence.
2 Peter 1:8
Context1:8 For if 17 these things are really yours 18 and are continually increasing, 19 they will keep you from becoming 20 ineffective and unproductive in your pursuit of 21 knowing our Lord Jesus Christ more intimately. 22
2 Peter 2:20-21
Context2:20 For if after they have escaped the filthy things 23 of the world through the rich knowledge of our Lord and Savior Jesus Christ, 24 they 25 again get entangled in them and succumb to them, 26 their last state has become worse for them than their first. 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 2:12
Context2:12 But 27 these men, 28 like irrational animals – creatures of instinct, born to be caught and destroyed 29 – do not understand whom 30 they are insulting, and consequently 31 in their destruction they will be destroyed, 32
2 Peter 3:3
Context3:3 Above all, understand this: 33 In the last days blatant scoffers 34 will come, being propelled by their own evil urges 35
2 Peter 1:12
Context1:12 Therefore, I intend to remind you constantly 36 of these things even though you know them and are well established in the truth that you now have.
2 Peter 3:17
Context3:17 Therefore, dear friends, since you have been forewarned, 37 be on your guard that you do not get led astray by the error of these unprincipled men 38 and fall from your firm grasp on the truth. 39
2 Peter 3:16
Context3:16 speaking of these things in all his letters. 40 Some things in these letters 41 are hard to understand, things 42 the ignorant and unstable twist 43 to their own destruction, as they also do to the rest of the scriptures. 44
[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.
[1:5] 5 tn The Greek text begins with “and,” a typical Semitism.
[1:5] 6 tn The participle is either means (“by making every effort”) or attendant circumstance (“make every effort”). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But “making every effort” is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom.
[1:5] 7 tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”).
[1:6] 9 tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”
[3:18] 13 tn The term “knowledge” (γνῶσις, gnwsis) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is found in 1:5 and 1:6.
[3:18] 15 tc ‡ The vast bulk of
[1:3] 17 tn The verse in Greek starts out with ὡς (Jws) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.
[1:3] 18 tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).
[1:3] 19 tn See the note on “rich knowledge” in v. 2.
[1:3] 20 sn Called. The term καλέω (kalew), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved – he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).
[1:3] 21 tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxh kai areth) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and important witnesses (διὰ δόξης καὶ ἀρετῆς in Ì72 B 0209vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).
[1:8] 21 tn The participles are evidently conditional, as most translations render them.
[1:8] 22 tn The participle ὑπάρχοντα (Juparconta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied.
[1:8] 23 sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”
[1:8] 24 tn Grk “cause [you] not to become.”
[1:8] 25 tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”
[1:8] 26 tn Grk “the [rich] knowledge of our Lord Jesus Christ.” Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.
[2:20] 25 tn Grk “defilements”; “contaminations”; “pollutions.”
[2:20] 26 sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.
[2:20] 27 tn Grk “(and/but) they.”
[2:20] 28 tn Grk “they again, after becoming entangled in them, are overcome by them.”
[2:12] 29 tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.
[2:12] 30 tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.”
[2:12] 31 tn Grk “born for capture and destruction.”
[2:12] 32 tn Grk “with [reference to] whom.”
[2:12] 33 tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.
[2:12] 34 tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autwn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.
[3:3] 33 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is loosely dependent on the infinitive in v. 2 (“[I want you] to recall”), perhaps in a telic sense (thus, “[I want you] to recall…[and especially] to understand this as foremost”). The following statement then would constitute the main predictions with which the author was presently concerned. An alternative is to take it imperativally: “Above all, know this.” In this instance, however, there is little semantic difference (since a telic participle and imperatival participle end up urging an action). Cf. also 2 Pet 1:20.
[3:3] 34 tn The Greek reads “scoffers in their scoffing” for “blatant scoffers.” The use of the cognate dative is a Semitism designed to intensify the word it is related to. The idiom is foreign to English. As a Semitism, it is further incidental evidence of the authenticity of the letter (see the note on “Simeon” in 1:1 for other evidence).
[3:3] 35 tn Grk “going according to their own evil urges.”
[3:17] 41 tn Grk “knowing beforehand.”
[3:17] 42 tn Or “lawless ones.”
[3:17] 43 tn Grk “fall from your firmness.”
[3:16] 45 tn Grk “as also in all his letters speaking in them of these things.”
[3:16] 46 tn Grk “in which are some things hard to understand.”
[3:16] 47 tn Grk “which.” The antecedent is the “things hard to understand,” not the entirety of Paul’s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts.
[3:16] 48 tn Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).
[3:16] 49 sn This one incidental line, the rest of the scriptures, links Paul’s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter’s words were prophetic and were intended as a preemptive strike against the heretics to come.
