2 Petrus 1:16

1:16 For we did not follow cleverly concocted fables when we made known to you the power and return ¹  of our Lord Jesus Christ; ²  no, ³  we were ⁴  eyewitnesses of his ⁵  grandeur. ⁶ 

2 Petrus 2:10

2:10 especially those who indulge their fleshly desires ⁷  and who despise authority.

Brazen and insolent, ⁸  they are not afraid to insult ⁹  the glorious ones, ¹⁰ 

2 Petrus 3:2

3:2 I want you to recall ¹¹  both ¹²  the predictions ¹³  foretold by the holy prophets and the commandment of the Lord and Savior through your apostles. ¹⁴ 

2 Petrus 3:18

3:18 But grow in the grace and knowledge ¹⁵  of our Lord and Savior Jesus Christ. To him be the honor both now and on ¹⁶  that eternal day. ¹⁷ 

[1:16]  ¹ tn Grk “coming.”

[1:16]  ² 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]  ³ tn Grk “but, instead.”

[1:16]  ⁴ tn Grk “became.”

[1:16]  ⁵ 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]  ⁶ 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).

[2:10]  ⁷ tn Grk “those who go after the flesh in [its] lust.”

[2:10]  ⁸ tn There is no “and” in Greek; it is supplied for the sake of English convention.

[2:10]  ⁹ 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]  ¹⁰ 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.

[3:2]  ¹¹ tn Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.

[3:2]  ¹² tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember” – predictions and commandment.

[3:2]  ¹³ tn Grk “words.” In conjunction with πρόειπον (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.

[3:2]  ¹⁴ sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prwton ginwskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers.

[3:18]  ¹⁵ 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]  ¹⁶ tn Or “until.”

[3:18]  ¹⁷ 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.

[3:18]  tn Grk “day of eternity.”