2 Peter 1:9-10

1:9 But ¹  concerning the one who lacks such things ²  – he is blind. That is to say, he is ³  nearsighted, since he has forgotten about the cleansing of his past sins. 1:10 Therefore, brothers and sisters, ⁴  make every effort to be sure of your calling and election. ⁵  For by doing this ⁶  you will never ⁷  stumble into sin. ⁸ 

2 Peter 2:3

2:3 And in their greed they will exploit you with deceptive words. Their ⁹  condemnation pronounced long ago ¹⁰  is not sitting idly by; ¹¹  their ¹²  destruction is not asleep.

2 Peter 3:7

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. ¹³ 

2 Peter 3:14

Exhortation to the Faithful

3:14 Therefore, dear friends, since you are waiting for ¹⁴  these things, strive to be found ¹⁵  at peace, without spot or blemish, when you come into his presence. ¹⁶ 

[1:9]  ¹ tn Grk “for.” The connection, though causal, is also adversative.

[1:9]  ² tn Grk “to the one for whom these things are not present.”

[1:9]  ³ 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]  ⁴ 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]  ⁵ tn Grk “make your calling and election sure.”

[1:10]  ⁶ tn Grk “these things.”

[1:10]  ⁷ 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]  ⁸ 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.

[2:3]  ⁷ tn Grk “to whom,” introducing a subordinate relative clause.

[2:3]  ⁸ tn Grk “the ancient judgment.”

[2:3]  ⁹ tn Grk “is not idle.”

[2:3]  ¹⁰ tn Greek has “and their.” As introducing a synonymous parallel, it is superfluous in English.

[3:7]  ¹⁰ tn Grk “the ungodly people.”

[3:14]  ¹³ tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”

[3:14]  ¹⁴ sn The Greek verb used in the phrase strive to be found is the same as is found in v. 10, translated “laid bare.” In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.

[3:14]  ¹⁵ tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autw) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to found {before him/in his presence}.”