Discovery Box2 Peter 1:2-18
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
1:3 I can pray this because his divine power 5 has bestowed on us everything necessary 6 for life and godliness through the rich knowledge 7 of the one who called 8 us by 9 his own glory and excellence. 1:4 Through these things 10 he has bestowed on us his precious and most magnificent promises, so that by means of what was promised 11 you may become partakers of the divine nature, 12 after escaping 13 the worldly corruption that is produced by evil desire. 14 1:5 For this very reason, 15 make every effort 16 to add to your faith excellence, 17 to excellence, knowledge; 1:6 to knowledge, self-control; to self-control, perseverance; 18 to perseverance, godliness; 1:7 to godliness, brotherly affection; to brotherly affection, unselfish 19 love. 20 1:8 For if 21 these things are really yours 22 and are continually increasing, 23 they will keep you from becoming 24 ineffective and unproductive in your pursuit of 25 knowing our Lord Jesus Christ more intimately. 26 1:9 But 27 concerning the one who lacks such things 28 – he is blind. That is to say, he is 29 nearsighted, since he has forgotten about the cleansing of his past sins. 1:10 Therefore, brothers and sisters, 30 make every effort to be sure of your calling and election. 31 For by doing this 32 you will never 33 stumble into sin. 34 1:11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.
1:12 Therefore, I intend to remind you constantly 35 of these things even though you know them and are well established in the truth that you now have. 1:13 Indeed, as long as I am in this tabernacle, 36 I consider it right to stir you up by way of a reminder, 1:14 since I know that my tabernacle will soon be removed, 37 because 38 our Lord Jesus Christ revealed this to me. 39 1:15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things. 40
1:16 For we did not follow cleverly concocted fables when we made known to you the power and return 41 of our Lord Jesus Christ; 42 no, 43 we were 44 eyewitnesses of his 45 grandeur. 46 1:17 For he received honor and glory from God the Father, when that 47 voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” 48 1:18 When this voice was conveyed from heaven, we ourselves 49 heard it, for we were with him on the holy mountain. 50
[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.
[1:3] 5 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] 6 tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).
[1:3] 7 tn See the note on “rich knowledge” in v. 2.
[1:3] 8 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] 9 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).
[1:4] 10 tn Verse 4 is in Greek a continuation of v. 3, “through which things.”
[1:4] 11 tn Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.
[1:4] 12 sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).
[1:4] 13 tn The aorist participle ἀποφυγόντες (apofugonte") is often taken as attendant circumstance to the preceding verb γένησθε (genhsqe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.
[1:4] 14 tn Grk “the corruption in the world (in/because of) lust.”
[1:5] 15 tn The Greek text begins with “and,” a typical Semitism.
[1:5] 16 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] 17 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] 18 tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”
[1:7] 19 sn The final virtue or character quality in this list is “love” (ἀγάπη, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.
[1:7] 20 tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.
[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.
[1:9] 27 tn Grk “for.” The connection, though causal, is also adversative.
[1:9] 28 tn Grk “to the one for whom these things are not present.”
[1:9] 29 tn The words “that is to say, he is” are not in Greek. The word order is unusual. One might expect the author to have said “he is nearsighted and blind” (as the NIV has so construed it), but this is not the word order in Greek. Perhaps the author begins with a strong statement followed by a clarification, i.e., that being nearsighted in regard to these virtues is as good as being blind.
[1:10] 30 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:10] 31 tn Grk “make your calling and election sure.”
[1:10] 32 tn Grk “these things.”
[1:10] 33 tn In Greek οὐ μή (ou mh) followed by the subjunctive is normally the strongest way to negate an action. Coupled with πότε (pote, “ever”), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.
[1:10] 34 tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiw) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning.
[1:13] 36 tn Or “tent.” The author uses this as a metaphor for his physical body.
[1:14] 37 tn Grk “since I know that the removal of my tabernacle is [coming] soon.”
[1:14] 39 sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.
[1:15] 40 sn There are various interpretations of v. 15. For example, the author could be saying simply, “I will make every effort that you remember these things.” But the collocation of σπουδάζω (spoudazw) with μνήνη (mnhnh) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb σπουδάσω (spoudasw) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., “I have made every effort,” or “I am making every effort”). Some have suggested that Mark’s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark’s Gospel; and (3) “these things” would seem to refer, in the least, to the prophecy about Peter’s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John’s Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peter’s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet 3:1-2, 15-16); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author’s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God’s sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.
[1:16] 42 tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”
[1:16] 43 tn Grk “but, instead.”
[1:16] 45 tn Grk “that one’s.” That is, “eyewitnesses of the grandeur of that one.” The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that “the Pythagoreans called their master after his death simply ἐκεῖνος” as a term of reverence and endearment (BDAG 302 s.v. ἐκεῖνος a.γ).
[1:16] 46 sn The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor).
[1:17] 47 tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.
[1:17] 48 tn The verb εὐδόκησα (eudokhsa) in collocation with εἰς ὅν (ei" Jon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”
[1:18] 49 tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.
[1:18] 50 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.”
