2 Petrus 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 Petrus 2:15

2:15 By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor, ⁸  who loved the wages of unrighteousness, ⁹ 

2 Petrus 2:20-22

2:20 For if after they have escaped the filthy things ¹⁰  of the world through the rich knowledge of our Lord and Savior Jesus Christ, ¹¹  they ¹²  again get entangled in them and succumb to them, ¹³  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. 2:22 They are illustrations of this true proverb: ¹⁴  “A dog returns to its own vomit,” ¹⁵  and “A sow, after washing herself, ¹⁶  wallows in the mire.” ¹⁷ 

[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.

[2:15]  ⁸ tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA²⁷ reads “Bosor,” an otherwise unattested form of the name of Balaam’s father.

[2:15]  ⁹ tn “Wages of unrighteousness” in Greek is the same expression found in v. 13, “wages for harmful ways.” The repetition makes the link between the false teachers and Balaam more concrete.

[2:20]  ¹⁰ tn Grk “defilements”; “contaminations”; “pollutions.”

[2:20]  ¹¹ 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]  ¹² tn Grk “(and/but) they.”

[2:20]  ¹³ tn Grk “they again, after becoming entangled in them, are overcome by them.”

[2:22]  ¹⁴ tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.

[2:22]  ¹⁵ tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.

[2:22]  ¹⁶ tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

[2:22]  ¹⁷ tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. βόρβορος). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above.