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. ¹  These false teachers ²  will ³  infiltrate your midst ⁴  with destructive heresies, ⁵  even to the point of ⁶  denying the Master who bought them. As a result, they will bring ⁷  swift destruction on themselves.

2 Peter 2:9

2:9 – if so, ⁸  then the Lord knows how to rescue the godly from their trials, ⁹  and to reserve the unrighteous for punishment ¹⁰  at the day of judgment,

Deuteronomy 32:35

32:35 I will get revenge and pay them back

at the time their foot slips;

for the day of their disaster is near,

and the impending judgment ¹¹  is rushing upon them!”

Isaiah 5:19

5:19 They say, “Let him hurry, let him act quickly, ¹² 

so we can see;

let the plan of the Holy One of Israel ¹³  take shape ¹⁴  and come to pass,

then we will know it!”

Isaiah 30:13-14

30:13 So this sin will become your downfall.

You will be like a high wall

that bulges and cracks and is ready to collapse;

it crumbles suddenly, in a flash. ¹⁵ 

30:14 It shatters in pieces like a clay jar,

so shattered to bits that none of it can be salvaged. ¹⁶ 

Among its fragments one cannot find a shard large enough ¹⁷ 

to scoop a hot coal from a fire ¹⁸ 

or to skim off water from a cistern.” ¹⁹ 

Isaiah 60:22

60:22 The least of you will multiply into ²⁰  a thousand;

the smallest of you will become a large nation.

When the right time comes, I the Lord will quickly do this!” ²¹ 

Habakkuk 3:3

3:3 God comes ²²  from Teman, ²³ 

the sovereign ²⁴  one from Mount Paran. ²⁵  Selah. ²⁶ 

His splendor covers the skies, ²⁷ 

his glory ²⁸  fills the earth.

Luke 18:8

18:8 I tell you, he will give them justice speedily. ²⁹  Nevertheless, when the Son of Man comes, will he find faith ³⁰  on earth?”

Luke 18:1

Prayer and the Parable of the Persistent Widow

18:1 Then ³¹  Jesus ³²  told them a parable to show them they should always ³³  pray and not lose heart. ³⁴ 

Luke 5:3

5:3 He got into ³⁵  one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then ³⁶  Jesus ³⁷  sat down ³⁸  and taught the crowds from the boat.

Luke 5:1

The Call of the Disciples

5:1 Now ³⁹  Jesus was standing by the Lake of Gennesaret, ⁴⁰  and the crowd was pressing around him ⁴¹  to hear the word of God.

Luke 2:8

The Shepherds’ Visit

2:8 Now ⁴²  there were shepherds ⁴³  nearby ⁴⁴  living out in the field, keeping guard ⁴⁵  over their flock at night.

Jude 1:4

1:4 For certain men ⁴⁶  have secretly slipped in among you ⁴⁷  – men who long ago ⁴⁸  were marked out ⁴⁹  for the condemnation I am about to describe ⁵⁰  – ungodly men who have turned the grace of our God into a license for evil ⁵¹  and who deny our only Master ⁵²  and Lord, ⁵³  Jesus Christ.

Jude 1:7

1:7 So also ⁵⁴  Sodom and Gomorrah and the neighboring towns, ⁵⁵  since they indulged in sexual immorality and pursued unnatural desire ⁵⁶  in a way similar to ⁵⁷  these angels, ⁵⁸  are now displayed as an example by suffering the punishment of eternal fire.

Jude 1:15

1:15 to execute judgment on ⁵⁹  all, and to convict every person ⁶⁰  of all their thoroughly ungodly deeds ⁶¹  that they have committed, ⁶²  and of all the harsh words that ungodly sinners have spoken against him.” ⁶³ 

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

[2:1]  ³ 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]  ⁴ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

[2:1]  ⁵ 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]  ⁶ tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

[2:1]  ⁷ tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

[2:9]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[32:35]  ¹⁵ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

[5:19]  ²² tn Heb “let his work hurry, let it hasten.” The pronoun “his” refers to God, as the parallel line makes clear. The reference to his “work” alludes back to v. 12, which refers to his ‘work” of judgment. With these words the people challenged the prophet’s warning of approaching judgment. They were in essence saying that they saw no evidence that God was about to work in such a way.

[5:19]  ²³ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[5:19]  ²⁴ tn Heb “draw near” (so NASB); NRSV “hasten to fulfillment.”

[30:13]  ²⁹ tn The verse reads literally, “So this sin will become for you like a breach ready to fall, bulging on a high wall, the breaking of which comes suddenly, in a flash.” Their sin produces guilt and will result in judgment. Like a wall that collapses their fall will be swift and sudden.

[30:14]  ³⁶ tn Heb “Its shattering is like the shattering of a jug of [i.e., “made by”] potters, [so] shattered one cannot save [any of it].”

[30:14]  ³⁷ tn The words “large enough” are supplied in the translation for clarification.

[30:14]  ³⁸ tn Heb “to remove fire from the place of kindling.”

[30:14]  ³⁹ tn On the meaning of גֶבֶא (geveh, “cistern”) see HALOT 170 s.v.

[60:22]  ⁴³ tn Heb “will become” (so NASB, NIV).

[60:22]  ⁴⁴ tn Heb “I, the Lord, in its time, I will quickly do it.”

[3:3]  ⁵⁰ tn In vv. 3-15 there is a mixture of eleven prefixed verbal forms (without vav [ו] consecutive or with vav conjunctive), sixteen suffixed forms, and three prefixed forms with vav consecutive. All of the forms are best taken as indicating completed action from the speaker’s standpoint (all of the prefixed forms being regarded as preterites). The forms could be translated with the past tense, but this would be misleading, for this is not a mere recital of God’s deeds in Israel’s past history. Habakkuk here describes, in terms reminiscent of past theophanies, his prophetic vision of a future theophany (see v. 7, “I saw”). From the prophet’s visionary standpoint the theophany is “as good as done.” This translation uses the English present tense throughout these verses to avoid misunderstanding. A similar strategy is followed by the NEB; in contrast note the NIV and NRSV, which consistently use past tenses throughout the section, and the NASB, which employs present tenses in vv. 3-5 and mostly past tenses in vv. 6-15.

[3:3]  ⁵¹ sn Teman was a city or region in southern Edom.

[3:3]  ⁵² tn Or traditionally, “holy one.” The term קָדוֹשׁ (qadosh, “holy [one]”) here refers to God’s sovereignty. See v. 3b.

[3:3]  ⁵³ sn The precise location of Mount Paran is unknown, but like Teman it was located to the southeast of Israel. Habakkuk saw God marching from the direction of Sinai.

[3:3]  ⁵⁴ tn Selah. The meaning of this musical term (which also appears in vv. 9, 13, and in the Psalms as well) is unknown.

[3:3]  ⁵⁵ tn Or “heavens.”

[3:3]  ⁵⁶ tn Heb “praise.” This could mean that the earth responds in praise as God’s splendor is observed in the skies. However, the Hebrew term תְּהִלָּה (tÿhillah, “praise”) can stand by metonymy for what prompts it (i.e., fame, glory, deeds).

[18:8]  ⁵⁷ tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.

[18:8]  ⁵⁸ sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.

[18:1]  ⁶⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[18:1]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:1]  ⁶⁶ tn Or “should pray at all times” (L&N 67.88).

[18:1]  ⁶⁷ sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).

[5:3]  ⁷¹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

[5:3]  ⁷² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:3]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:3]  ⁷⁴ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

[5:1]  ⁷⁸ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

[5:1]  ⁷⁹ sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

[5:1]  ⁸⁰ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

[2:8]  ⁸⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[2:8]  ⁸⁶ sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.

[2:8]  ⁸⁷ tn Grk “in that region.”

[2:8]  ⁸⁸ tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”

[1:4]  ⁹² tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ⁹³ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ⁹⁴ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁹⁵ tn Grk “written about.”

[1:4]  ⁹⁶ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ⁹⁷ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ⁹⁸ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ⁹⁹ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:7]  ⁹⁹ tn Grk “as.”

[1:7]  ¹⁰⁰ tn Grk “the towns [or cities] surrounding them.”

[1:7]  ¹⁰¹ tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.

[1:7]  ¹⁰² tn Or “in the same way as.”

[1:7]  ¹⁰³ tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.

[1:15]  ¹⁰⁶ tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).

[1:15]  ¹⁰⁷ tn Or “soul.”

[1:15]  ¹⁰⁸ tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.

[1:15]  ¹⁰⁹ tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebew) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.

[1:15]  ¹¹⁰ sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.