2 Peter 1:6-7

1:6 to knowledge, self-control; to self-control, perseverance; ¹  to perseverance, godliness; 1:7 to godliness, brotherly affection; to brotherly affection, unselfish ²  love. ³ 

2 Peter 1:5

1:5 For this very reason, ⁴  make every effort ⁵  to add to your faith excellence, ⁶  to excellence, knowledge;

2 Peter 3:10

3:10 But the day of the Lord will come like a thief; when it comes, ⁷  the heavens will disappear ⁸  with a horrific noise, ⁹  and the celestial bodies ¹⁰  will melt away ¹¹  in a blaze, ¹²  and the earth and every deed done on it ¹³  will be laid bare. ¹⁴ 

2 Peter 1:13

1:13 Indeed, as long as I am in this tabernacle, ¹⁵  I consider it right to stir you up by way of a reminder,

2 Peter 1:15

1:15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things. ¹⁶ 

2 Peter 2:9

2:9 – if so, ¹⁷  then the Lord knows how to rescue the godly from their trials, ¹⁸  and to reserve the unrighteous for punishment ¹⁹  at the day of judgment,

2 Peter 3:13

3:13 But, according to his promise, we are waiting for ²⁰  new heavens and a new earth, in which ²¹  righteousness truly resides. ²² 

2 Peter 2:10

2:10 especially those who indulge their fleshly desires ²³  and who despise authority.

Brazen and insolent, ²⁴  they are not afraid to insult ²⁵  the glorious ones, ²⁶ 

2 Peter 2:12

2:12 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 2:16

2:16 yet was rebuked ³³  for his own transgression (a dumb donkey, ³⁴  speaking with a human voice, ³⁵  restrained the prophet’s madness). ³⁶ 

2 Peter 3:7-8

3:7 But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly. ³⁷ 

3:8 Now, dear friends, do not let this one thing escape your notice, ³⁸  that a single day is like a thousand years with the Lord and a thousand years are like a single day.

2 Peter 3:18

3:18 But grow in the grace and knowledge ³⁹  of our Lord and Savior Jesus Christ. To him be the honor both now and on ⁴⁰  that eternal day. ⁴¹ 

2 Peter 2:1

The False Teachers’ Ungodly Lifestyle

2:1 But false prophets arose among the people, just as there will be false teachers among you. ⁴²  These false teachers ⁴³  will ⁴⁴  infiltrate your midst ⁴⁵  with destructive heresies, ⁴⁶  even to the point of ⁴⁷  denying the Master who bought them. As a result, they will bring ⁴⁸  swift destruction on themselves.

2 Peter 2:20

2:20 For if after they have escaped the filthy things ⁴⁹  of the world through the rich knowledge of our Lord and Savior Jesus Christ, ⁵⁰  they ⁵¹  again get entangled in them and succumb to them, ⁵²  their last state has become worse for them than their first.

[1:6]  ¹ tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”

[1:7]  ² 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]  ³ tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.

[1:5]  ³ tn The Greek text begins with “and,” a typical Semitism.

[1:5]  ⁴ 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]  ⁵ 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”).

[3:10]  ⁴ tn Grk “in which.”

[3:10]  ⁵ tn Or “pass away.”

[3:10]  ⁶ tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.

[3:10]  ⁷ tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.

[3:10]  ⁸ tn Grk “be dissolved.”

[3:10]  ⁹ tn Grk “being burned up.”

[3:10]  ¹⁰ tn Grk “the works in it.”

[3:10]  ¹¹ tc One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai), which enjoys by far the best support (א B K P 0156^vid 323 1241 1739^txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA²⁷ lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of Ì⁷² which adds λυόμενα [luomena] to the verb – a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.

[1:13]  ⁵ tn Or “tent.” The author uses this as a metaphor for his physical body.

[1:15]  ⁶ 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.

[2:9]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[3:13]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[2:10]  ⁹ tn Grk “those who go after the flesh in [its] lust.”

[2:10]  ¹⁰ tn There is no “and” in Greek; it is supplied for the sake of English convention.

[2:10]  ¹¹ tn The translation takes βλασφημοῦντες (blasfhmounte") as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, “they do not tremble when they blaspheme”).

[2:10]  ¹² tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.

[2:12]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “born for capture and destruction.”

[2:12]  ¹³ tn Grk “with [reference to] whom.”

[2:12]  ¹⁴ 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]  ¹⁵ 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.

[2:16]  ¹¹ tn Grk “but he had a rebuke.”

[2:16]  ¹² tn The Greek word ἄφωνος (afwno") means “mute, silent” or “incapable of speech.” For reasons of English style the word “dumb” was used in the translation. Despite the potential for misunderstanding (since “dumb” can refer to a lack of intellectual capability) more dynamic glosses were judged to be inelegant.

[2:16]  ¹³ tn Grk “a voice of a (man/person).”

[2:16]  ¹⁴ sn Balaam’s activities are detailed in Num 22—24 (see also Num 31:8, 16).

[3:7]  ¹² tn Grk “the ungodly people.”

[3:8]  ¹³ tn The same verb, λανθάνω (lanqanw, “escape”) used in v. 5 is found here (there, translated “suppress”).

[3:18]  ¹⁴ 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 tn Or “until.”

[3:18]  ¹⁶ tc ‡ The vast bulk of mss add ἀμήν (amhn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (Ì⁷² א A C P Ψ 33 co), along with the Byzantine text and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA²⁷ places the word in brackets, indicating doubts as to its authenticity.

[2:1]  ¹⁵ sn There will be false teachers among you. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.

[2:1]  ¹⁶ tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.

[2:1]  ¹⁷ sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.

[2:1]  ¹⁸ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

[2:1]  ¹⁹ tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apwleia") could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.

[2:1]  ²⁰ tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

[2:1]  ²¹ tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

[2:20]  ¹⁶ tn Grk “defilements”; “contaminations”; “pollutions.”

[2:20]  ¹⁷ 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]  ¹⁸ tn Grk “(and/but) they.”

[2:20]  ¹⁹ tn Grk “they again, after becoming entangled in them, are overcome by them.”