2 Petrus 1:9

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.

2 Petrus 3:15

3:15 And regard the patience of our Lord as salvation, ⁴  just as also our dear brother Paul ⁵  wrote to you, ⁶  according to the wisdom given to him,

2 Petrus 2:8

2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul ⁷  by the lawless deeds he saw and heard ⁸ )

2 Petrus 3:4

3:4 and saying, ⁹  “Where is his promised return? ¹⁰  For ever since ¹¹  our ancestors ¹²  died, ¹³  all things have continued as they were ¹⁴  from the beginning of creation.”

2 Petrus 3:9

3:9 The Lord is not slow concerning his promise, ¹⁵  as some regard slowness, but is being patient toward you, because he does not wish ¹⁶  for any ¹⁷  to perish but for all to come to repentance. ¹⁸ 

2 Petrus 2:7

2:7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless ¹⁹  men, ²⁰ 

2 Petrus 1:17

1:17 For he received honor and glory from God the Father, when that ²¹  voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” ²² 

2 Petrus 1:19

1:19 Moreover, ²³  we ²⁴  possess the prophetic word as an altogether reliable thing. ²⁵  You do well if you pay attention ²⁶  to this ²⁷  as you would ²⁸  to a light shining in a murky place, until the day dawns and the morning star ²⁹  rises in your hearts. ³⁰ 

2 Petrus 2:16

2:16 yet was rebuked ³¹  for his own transgression (a dumb donkey, ³²  speaking with a human voice, ³³  restrained the prophet’s madness). ³⁴ 

2 Petrus 1:20

1:20 Above all, you do well if you recognize ³⁵  this: ³⁶  No prophecy of scripture ever comes about by the prophet’s own imagination, ³⁷ 

2 Petrus 1:1

Salutation

1:1 From Simeon ³⁸  Peter, ³⁹  a slave ⁴⁰  and apostle of Jesus Christ, to those who through the righteousness of our God ⁴¹  and Savior, ⁴²  Jesus Christ, have been granted ⁴³  a faith just as precious ⁴⁴  as ours.

2 Petrus 2:5

2:5 and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others, ⁴⁵  when God ⁴⁶  brought a flood on an ungodly world, ⁴⁷ 

2 Petrus 2:19

2:19 Although these false teachers promise ⁴⁸  such people ⁴⁹  freedom, they themselves are enslaved to ⁵⁰  immorality. ⁵¹  For whatever a person succumbs to, to that he is enslaved. ⁵² 

2 Petrus 3:3

3:3 Above all, understand this: ⁵³  In the last days blatant scoffers ⁵⁴  will come, being propelled by their own evil urges ⁵⁵ 

2 Petrus 1:3

Believers’ Salvation and the Work of God

1:3 I can pray this because his divine power ⁵⁶  has bestowed on us everything necessary ⁵⁷  for life and godliness through the rich knowledge ⁵⁸  of the one who called ⁵⁹  us by ⁶⁰  his own glory and excellence.

2 Petrus 2:13

2:13 suffering harm as the wages for their harmful ways. ⁶¹  By considering it a pleasure to carouse in broad daylight, ⁶²  they are stains and blemishes, indulging ⁶³  in their deceitful pleasures when they feast together with you.

2 Petrus 2:4

2:4 For if God did not spare the angels who sinned, ⁶⁴  but threw them into hell ⁶⁵  and locked them up ⁶⁶  in chains ⁶⁷  in utter darkness, ⁶⁸  to be kept until the judgment,

2 Petrus 2:6

2:6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, ⁶⁹  having appointed ⁷⁰  them to serve as an example ⁷¹  to future generations of the ungodly, ⁷² 

2 Petrus 2:9

2:9 – if so, ⁷³  then the Lord knows how to rescue the godly from their trials, ⁷⁴  and to reserve the unrighteous for punishment ⁷⁵  at the day of judgment,

2 Petrus 2:14

2:14 Their eyes, ⁷⁶  full of adultery, ⁷⁷  never stop sinning; ⁷⁸  they entice ⁷⁹  unstable people. ⁸⁰  They have trained their hearts for greed, these cursed children! ⁸¹ 

2 Petrus 2:21

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 Petrus 3:5

3:5 For they deliberately suppress this fact, ⁸²  that by the word of God ⁸³  heavens existed long ago and an earth ⁸⁴  was formed out of water and by means of water.

2 Petrus 1:4

1:4 Through these things ⁸⁵  he has bestowed on us his precious and most magnificent promises, so that by means of what was promised ⁸⁶  you may become partakers of the divine nature, ⁸⁷  after escaping ⁸⁸  the worldly corruption that is produced by evil desire. ⁸⁹ 

2 Petrus 3:16

3:16 speaking of these things in all his letters. ⁹⁰  Some things in these letters ⁹¹  are hard to understand, things ⁹²  the ignorant and unstable twist ⁹³  to their own destruction, as they also do to the rest of the scriptures. ⁹⁴ 

2 Petrus 2:12

2:12 But ⁹⁵  these men, ⁹⁶  like irrational animals – creatures of instinct, born to be caught and destroyed ⁹⁷  – do not understand whom ⁹⁸  they are insulting, and consequently ⁹⁹  in their destruction they will be destroyed, ¹⁰⁰ 

2 Petrus 2:20

2:20 For if after they have escaped the filthy things ¹⁰¹  of the world through the rich knowledge of our Lord and Savior Jesus Christ, ¹⁰²  they ¹⁰³  again get entangled in them and succumb to them, ¹⁰⁴  their last state has become worse for them than their first.

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. ¹⁰⁵  These false teachers ¹⁰⁶  will ¹⁰⁷  infiltrate your midst ¹⁰⁸  with destructive heresies, ¹⁰⁹  even to the point of ¹¹⁰  denying the Master who bought them. As a result, they will bring ¹¹¹  swift destruction on themselves.

2 Petrus 2:10

2:10 especially those who indulge their fleshly desires ¹¹²  and who despise authority.

Brazen and insolent, ¹¹³  they are not afraid to insult ¹¹⁴  the glorious ones, ¹¹⁵ 

2 Petrus 2:18

2:18 For by speaking high-sounding but empty words ¹¹⁶  they are able to entice, ¹¹⁷  with fleshly desires and with debauchery, ¹¹⁸  people ¹¹⁹  who have just escaped ¹²⁰  from those who reside in error. ¹²¹ 

2 Petrus 3:8

3:8 Now, dear friends, do not let this one thing escape your notice, ¹²²  that a single day is like a thousand years with the Lord and a thousand years are like a single day.

2 Petrus 3:14

Exhortation to the Faithful

3:14 Therefore, dear friends, since you are waiting for ¹²³  these things, strive to be found ¹²⁴  at peace, without spot or blemish, when you come into his presence. ¹²⁵ 

[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.

[3:15]  ⁴ tn The language here is cryptic. It probably means “regard the patience of our Lord as an opportunity for salvation.” In the least, Peter is urging his audience to take a different view of the delay of the parousia than that of the false teachers.

[3:15]  ⁵ sn Critics generally assume that 2 Peter is not authentic, partially because in vv. 15-16 Paul is said to have written scripture. It is assumed that a recognition of Paul’s writings as scripture could not have happened until early in the 2nd century. However, in the same breath that Paul is canonized, Peter also calls him “brother.” This is unparalleled in the 2nd century apocryphal works, as well as early patristic writings, in which the apostles are universally elevated above the author and readers; here, Peter simply says “he’s one of us.”

[3:15]  ⁶ sn Paul wrote to you. That Paul had written to these people indicates that they are most likely Gentiles. Further, that Peter is now writing to them suggests that Paul had already died, for Peter was the apostle to the circumcised. Peter apparently decided to write his two letters to Paul’s churches shortly after Paul’s death, both to connect with them personally and theologically (Paul’s gospel is Peter’s gospel) and to warn them of the wolves in sheep’s clothing that would come in to destroy the flock. Thus, part of Peter’s purpose seems to be to anchor his readership on the written documents of the Christian community (both the Old Testament and Paul’s letters) as a safeguard against heretics.

[2:8]  ⁷ tn Grk “that righteous man tormented his righteous soul.”

[2:8]  ⁸ tn Grk “by lawless deeds, in seeing and hearing [them].”

[3:4]  ⁹ tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.

[3:4]  ¹⁰ tn Grk “Where is the promise of his coming?” The genitive παρουσίας (parousia", “coming, advent, return”) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).

[3:4]  ¹¹ tn The prepositional phrase with the relative pronoun, ἀφ᾿ ἧς (af’ |h"), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. ὅς 1.k.).

[3:4]  ¹² tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.

[3:4]  ¹³ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[3:4]  ¹⁴ tn Grk “thus,” “in the same manner.”

[3:9]  ¹⁵ tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.”

[3:9]  ¹⁶ tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

[3:9]  ¹⁷ sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God's desiderative will, without comment on his decretive will.

[3:9]  ¹⁸ tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (cwrew, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.

[2:7]  ¹⁹ tn Or “unprincipled.”

[2:7]  ²⁰ tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”

[1:17]  ²¹ tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.

[1:17]  ²² tn The verb εὐδόκησα (eudokhsa) in collocation with εἰς ὅν (ei" Jon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”

[1:17]  sn This is my beloved Son, in whom I am delighted alludes to the Transfiguration. However, the author’s version is markedly different from the synoptic accounts (in particular his introductory phrase, “when that voice was conveyed to him,” an unusual expression [perhaps used to avoid naming God directly as the one who spoke from heaven]). The most natural explanation for such differences is that he was unaware of the exact wording of the Gospels. This is, of course, easier to explain if 2 Peter is authentic than if it is a late document, written in the 2nd century.

[1:19]  ²³ tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.

[1:19]  ²⁴ sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).

[1:19]  ²⁵ tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton profhtikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain) – and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poiew] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.

[1:19]  ²⁶ tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosecw]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.

[1:19]  ²⁷ tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”

[1:19]  ²⁸ tn Grk “as”; ὡς (Jws) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).

[1:19]  ²⁹ sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise – “in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.

[1:19]  ³⁰ sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.

[2:16]  ³¹ tn Grk “but he had a rebuke.”

[2:16]  ³² 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]  ³³ tn Grk “a voice of a (man/person).”

[2:16]  ³⁴ sn Balaam’s activities are detailed in Num 22—24 (see also Num 31:8, 16).

[1:20]  ³⁵ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.

[1:20]  ³⁶ tn The ὅτι (Joti) clause is appositional (“know this, that”). English usage can use the colon with the same force.

[1:20]  ³⁷ tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusi") is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).

[1:20]  sn No prophecy of scripture ever comes about by the prophet’s own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christian’s faith and hope are not based on cleverly concocted fables but on the sure Word of God – one which the prophets, prompted by the Spirit of God, spoke. Peter’s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.

[1:1]  ³⁸ tc Several witnesses, a few of them very important (Ì⁷² B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simwn, “Simon”) for Συμεών (Sumewn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).

[1:1]  ³⁹ tn Grk “Simeon Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁴⁰ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ⁴¹ tc A few mss (א Ψ pc vg^mss sy^ph sa) read κυρίου (kuriou, “Lord”) for θεοῦ (qeou, “God”) in v. 1, perhaps due to confusion of letters (since both words were nomina sacra), or perhaps because “our God and Savior, Jesus Christ” is an unusual expression (though hardly because of theological objections to θεοῦ).

[1:1]  ⁴² tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. 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. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the author’s idiom was the same as the rest of the NT authors’ (cf., e.g., 1:11 [“the Lord and Savior”], 2:20 [“the Lord and Savior”]). The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on the application of Sharp’s rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.

[1:1]  ⁴³ tn The verb λαγχάνω (lancanw) means “obtain by lot,” “receive.” A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with κλῆρος (klhros, “lot”) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse’s statement (TDNT 4:1) that “Even where there is no casting of lots, the attainment is not by one’s own effort or as a result of one’s own exertions, but is like ripe fruit falling into one’s lap” is apt for this passage. The author’s opening line is a reminder that our position in Christ is not due to merit, but grace.

[1:1]  ⁴⁴ tn Grk “equal in value/honor.”

[1:1]  sn A faith just as precious. The author’s point is that the Gentile audience has been blessed with a salvation that is in no way inferior to that of the Jews.

[2:5]  ⁴⁵ tn “Along with seven others” is implied in the cryptic, “the eighth, Noah.” A more literal translation thus would be, “he did protect Noah [as] the eighth…”

[2:5]  ⁴⁶ tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4.

[2:5]  ⁴⁷ tn Grk “a world of the ungodly.”

[2:19]  ⁴⁸ tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (Juparconte", “while being”).

[2:19]  ⁴⁹ tn Grk “them.”

[2:19]  ⁵⁰ tn Grk “slaves of.” See the note on the word “slave” in 1:1.

[2:19]  ⁵¹ tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences.

[2:19]  ⁵² tn Grk “for by what someone is overcome, to this he is enslaved.”

[3:3]  ⁵³ tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prwton) constitute the object and complement of γινώσκοντες (ginwskonte"). The participle is loosely dependent on the infinitive in v. 2 (“[I want you] to recall”), perhaps in a telic sense (thus, “[I want you] to recall…[and especially] to understand this as foremost”). The following statement then would constitute the main predictions with which the author was presently concerned. An alternative is to take it imperativally: “Above all, know this.” In this instance, however, there is little semantic difference (since a telic participle and imperatival participle end up urging an action). Cf. also 2 Pet 1:20.

[3:3]  ⁵⁴ tn The Greek reads “scoffers in their scoffing” for “blatant scoffers.” The use of the cognate dative is a Semitism designed to intensify the word it is related to. The idiom is foreign to English. As a Semitism, it is further incidental evidence of the authenticity of the letter (see the note on “Simeon” in 1:1 for other evidence).

[3:3]  ⁵⁵ tn Grk “going according to their own evil urges.”

[1:3]  ⁵⁶ tn The verse in Greek starts out with ὡς (Jws) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.

[1:3]  ⁵⁷ tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).

[1:3]  ⁵⁸ tn See the note on “rich knowledge” in v. 2.

[1:3]  ⁵⁹ sn Called. The term καλέω (kalew), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved – he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).

[1:3]  ⁶⁰ tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxh kai areth) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and important witnesses (διὰ δόξης καὶ ἀρετῆς in Ì⁷² B 0209^vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).

[2:13]  ⁶¹ tn There is a play on words in Greek, but this is difficult to express adequately in English. The verb ἀδικέω (adikew) as a passive means “to suffer harm,” or “to suffer an injustice.” The noun ἀδικία (adikia) means “unrighteousness.” Since the Greek verb has a wider field of meaning than the English, to translate it as suffer an injustice is unwarranted, for it implicitly attributes evil to God. As R. Bauckham notes, “in English it is impossible to translate ἀδικούμενοι as a morally neutral term and ἀδικίας with a morally pejorative term, while retaining the play on words” (Jude, 2 Peter [WBC], 265).

[2:13]  ⁶² tn Grk “considering carousing in the daytime a pleasure.”

[2:13]  ⁶³ tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entrufwnte") is a cognate to the noun τρυφή (trufh, “carousing”) used earlier in the verse.

[2:4]  ⁶⁴ tn The participle ἁμαρτησάντων (Jamarthsantwn) could either be attributive (“who sinned”) or adverbial (“when they sinned”). The relation to the judgment of the false teachers in v. 3 suggests that the objects of God’s judgment are not in question, but the time frame for the execution of justice is. If the participle is taken temporally, the point of comparison is not as acute. The objection that the illustrations following (the flood, Sodom and Gomorrah) are viewed temporally does not mitigate this translation, for in both instances only the time of executing judgment is in view. Further, in both instances the OT notes that God withheld punishment for a long time.

[2:4]  ⁶⁵ tn Grk “casting them into Tartarus” or “holding them captive in Tartarus.” This verb, ταρταρόω (tartarow), occurs only here in the NT, but its meaning is clearly established in both Hellenistic and Jewish literature. “Tartarus [was] thought of by the Greeks as a subterranean place lower than Hades where divine punishment was meted out, and so regarded in Israelite apocalyptic as well” (BDAG 991 s.v.). Grammatically, it has been translated as an indicative because it is an attendant circumstance participle.

[2:4]  ⁶⁶ tn Grk “handed them over.”

[2:4]  ⁶⁷ tc The reading σειραῖς (seirai", “chains”) is found in Ì⁷² P Ψ 33 1739 Ï vg sy, while σιροῖς (sirois [or σειροῖς, seirois], “pits”) is found in א A B C 81 pc. The evidence is thus fairly evenly divided. Internally, the reading adopted here (σειραῖς) is a rarer term, perhaps prompting some scribes to replace it with the more common word. However, this more common term is not a synonym and hence does not follow the normal pattern of scribes. As well, the use of the genitive ζόφου (zofou) in “chains of darkness” is a bit awkward (a rare genitive of place), perhaps prompting some scribes to change the imagery to “pits of darkness” (in which case ζόφου is an attributive genitive). A further point that complicates the issue is the relationship of 2 Peter to Jude. Jude’s parallel (v. 6) has δεσμοῖς (desmois, “chains”). Apart from the issue of whether 2 Peter used Jude or Jude used 2 Peter, this parallel suggests one of two possibilities: either (1) since these two books obviously have a literary relationship, σειραῖς is original, or (2) early scribes, recognizing that these two books shared their material, changed σειροῖς to σειραῖς to conform the wording, at least conceptually, to Jude 6. On balance, σειραῖς looks to be original because scribes were not prone to harmonize extensively between books other than the Gospels (although 2 Peter and Jude do display some of this harmonizing). Further, such harmonization is often, if not usually, verbally exact, but δεσμοῖς is not a variant here.

[2:4]  ⁶⁸ tn The genitive ζόφου (zofou) is taken as a genitive of place. See previous note for discussion.

[2:6]  ⁶⁹ tc Several important witnesses omit καταστροφῇ (katastrofh, “destruction”; such as Ì^72* B C* 1241 1739 1881 pc), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]).

[2:6]  tn Or “ruin,” or “extinction.” The first part of this verse more literally reads “And [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.”

[2:6]  sn The destruction of Sodom and Gomorrah is detailed in Gen 18:16—19:29.

[2:6]  ⁷⁰ tn The perfect participle τεθεικώς (teqeikw") suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.”

[2:6]  ⁷¹ tn “To serve as” is not in Greek but is implied in the object-complement construction.

[2:6]  ⁷² tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”

[2:9]  ⁷³ 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]  ⁷⁴ 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]  ⁷⁵ 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.

[2:14]  ⁷⁶ tn Grk “having eyes.” See note on “men” at the beginning of v. 12.

[2:14]  ⁷⁷ tn Grk “full of an adulteress.”

[2:14]  ⁷⁸ tn Grk “and unceasing from sin.” Some translate this “insatiable for sin,” but such a translation is based on a textual variant with inadequate support.

[2:14]  ⁷⁹ tn Grk “enticing.” See note on “men” at the beginning of v. 12.

[2:14]  ⁸⁰ tn “People” is literally “souls.” The term ψυχή (yuch) can refer to one’s soul, one’s life, or oneself.

[2:14]  ⁸¹ tn Grk “having hearts trained in greediness, children of cursing.” The participles continue the general description of the false teachers, without strong grammatical connection. The genitive κατάρας (kataras, “of cursing”) is taken attributively here.

[3:5]  ⁸² tn The Greek is difficult at this point. An alternative is “Even though they maintain this, it escapes them that…” Literally the idea seems to be: “For this escapes these [men] who wish [it to be so].”

[3:5]  ⁸³ tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6.

[3:5]  ⁸⁴ tn Or “land,” “the earth.”

[1:4]  ⁸⁵ tn Verse 4 is in Greek a continuation of v. 3, “through which things.”

[1:4]  sn The phrase these things refers to God’s glory and excellence.

[1:4]  ⁸⁶ tn Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.

[1:4]  ⁸⁷ sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).

[1:4]  ⁸⁸ tn The aorist participle ἀποφυγόντες (apofugonte") is often taken as attendant circumstance to the preceding verb γένησθε (genhsqe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.

[1:4]  ⁸⁹ tn Grk “the corruption in the world (in/because of) lust.”

[3:16]  ⁹⁰ tn Grk “as also in all his letters speaking in them of these things.”

[3:16]  ⁹¹ tn Grk “in which are some things hard to understand.”

[3:16]  ⁹² tn Grk “which.” The antecedent is the “things hard to understand,” not the entirety of Paul’s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts.

[3:16]  ⁹³ tn Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).

[3:16]  ⁹⁴ sn This one incidental line, the rest of the scriptures, links Paul’s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter’s words were prophetic and were intended as a preemptive strike against the heretics to come.

[2:12]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Grk “born for capture and destruction.”

[2:12]  ⁹⁸ tn Grk “with [reference to] whom.”

[2:12]  ⁹⁹ 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]  ¹⁰⁰ 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.

[2:20]  ¹⁰¹ tn Grk “defilements”; “contaminations”; “pollutions.”

[2:20]  ¹⁰² 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]  ¹⁰³ tn Grk “(and/but) they.”

[2:20]  ¹⁰⁴ tn Grk “they again, after becoming entangled in them, are overcome by them.”

[2:1]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.

[2:1]  ¹⁰⁷ 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]  ¹⁰⁸ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

[2:1]  ¹⁰⁹ 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]  ¹¹⁰ tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

[2:1]  ¹¹¹ tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

[2:10]  ¹¹² tn Grk “those who go after the flesh in [its] lust.”

[2:10]  ¹¹³ tn There is no “and” in Greek; it is supplied for the sake of English convention.

[2:10]  ¹¹⁴ 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]  ¹¹⁵ 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.

[2:18]  ¹¹⁶ tn Grk “high-sounding words of futility.”

[2:18]  ¹¹⁷ tn Grk “they entice.”

[2:18]  ¹¹⁸ tn Grk “with the lusts of the flesh, with debauchery.”

[2:18]  ¹¹⁹ tn Grk “those.”

[2:18]  ¹²⁰ tn Or “those who are barely escaping.”

[2:18]  ¹²¹ tn Or “deceit.”

[3:8]  ¹²² tn The same verb, λανθάνω (lanqanw, “escape”) used in v. 5 is found here (there, translated “suppress”).

[3:14]  ¹²³ tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”

[3:14]  ¹²⁴ 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]  ¹²⁵ 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}.”