2 Petrus 2:2

2:2 And many will follow their debauched lifestyles. ¹  Because of these false teachers, ²  the way of truth will be slandered. ³ 

2 Petrus 2:7

2:7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless ⁴  men, ⁵ 

2 Petrus 2:9

2:9 – if so, ⁶  then the Lord knows how to rescue the godly from their trials, ⁷  and to reserve the unrighteous for punishment ⁸  at the day of judgment,

2 Petrus 3:9

3:9 The Lord is not slow concerning his promise, ⁹  as some regard slowness, but is being patient toward you, because he does not wish ¹⁰  for any ¹¹  to perish but for all to come to repentance. ¹² 

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, ¹³  when God ¹⁴  brought a flood on an ungodly world, ¹⁵ 

2 Petrus 2:19

2:19 Although these false teachers promise ¹⁶  such people ¹⁷  freedom, they themselves are enslaved to ¹⁸  immorality. ¹⁹  For whatever a person succumbs to, to that he is enslaved. ²⁰ 

2 Petrus 1:7

1:7 to godliness, brotherly affection; to brotherly affection, unselfish ²¹  love. ²² 

2 Petrus 2:18

2:18 For by speaking high-sounding but empty words ²³  they are able to entice, ²⁴  with fleshly desires and with debauchery, ²⁵  people ²⁶  who have just escaped ²⁷  from those who reside in error. ²⁸ 

2 Petrus 1:9

1:9 But ²⁹  concerning the one who lacks such things ³⁰  – he is blind. That is to say, he is ³¹  nearsighted, since he has forgotten about the cleansing of his past sins.

2 Petrus 2:14

2:14 Their eyes, ³²  full of adultery, ³³  never stop sinning; ³⁴  they entice ³⁵  unstable people. ³⁶  They have trained their hearts for greed, these cursed children! ³⁷ 

2 Petrus 2:8

2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul ³⁸  by the lawless deeds he saw and heard ³⁹ )

2 Petrus 1:21

1:21 for no prophecy was ever borne of human impulse; rather, men ⁴⁰  carried along by the Holy Spirit spoke from God.

2 Petrus 3:17

3:17 Therefore, dear friends, since you have been forewarned, ⁴¹  be on your guard that you do not get led astray by the error of these unprincipled men ⁴²  and fall from your firm grasp on the truth. ⁴³ 

2 Petrus 2:10

2:10 especially those who indulge their fleshly desires ⁴⁴  and who despise authority.

Brazen and insolent, ⁴⁵  they are not afraid to insult ⁴⁶  the glorious ones, ⁴⁷ 

2 Petrus 2:6

2:6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, ⁴⁸  having appointed ⁴⁹  them to serve as an example ⁵⁰  to future generations of the ungodly, ⁵¹ 

2 Petrus 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. 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 1:1

Salutation

1:1 From Simeon ⁵⁶  Peter, ⁵⁷  a slave ⁵⁸  and apostle of Jesus Christ, to those who through the righteousness of our God ⁵⁹  and Savior, ⁶⁰  Jesus Christ, have been granted ⁶¹  a faith just as precious ⁶²  as ours.

2 Petrus 2:13

2:13 suffering harm as the wages for their harmful ways. ⁶³  By considering it a pleasure to carouse in broad daylight, ⁶⁴  they are stains and blemishes, indulging ⁶⁵  in their deceitful pleasures when they feast together with you.

2 Petrus 3:16

3:16 speaking of these things in all his letters. ⁶⁶  Some things in these letters ⁶⁷  are hard to understand, things ⁶⁸  the ignorant and unstable twist ⁶⁹  to their own destruction, as they also do to the rest of the scriptures. ⁷⁰ 

2 Petrus 1:20

1:20 Above all, you do well if you recognize ⁷¹  this: ⁷²  No prophecy of scripture ever comes about by the prophet’s own imagination, ⁷³ 

2 Petrus 2:17

2:17 These men ⁷⁴  are waterless springs and mists driven by a storm, for whom the utter depths of darkness ⁷⁵  have been reserved.

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. ⁷⁶  These false teachers ⁷⁷  will ⁷⁸  infiltrate your midst ⁷⁹  with destructive heresies, ⁸⁰  even to the point of ⁸¹  denying the Master who bought them. As a result, they will bring ⁸²  swift destruction on themselves.

2 Petrus 2:11-12

2:11 yet even ⁸³  angels, who are much more powerful, ⁸⁴  do not bring a slanderous ⁸⁵  judgment against them before the Lord. ⁸⁶  2:12 But ⁸⁷  these men, ⁸⁸  like irrational animals – creatures of instinct, born to be caught and destroyed ⁸⁹  – do not understand whom ⁹⁰  they are insulting, and consequently ⁹¹  in their destruction they will be destroyed, ⁹² 

2 Petrus 2:3

2:3 And in their greed they will exploit you with deceptive words. Their ⁹³  condemnation pronounced long ago ⁹⁴  is not sitting idly by; ⁹⁵  their ⁹⁶  destruction is not asleep.

2 Petrus 2:20

2:20 For if after they have escaped the filthy things ⁹⁷  of the world through the rich knowledge of our Lord and Savior Jesus Christ, ⁹⁸  they ⁹⁹  again get entangled in them and succumb to them, ¹⁰⁰  their last state has become worse for them than their first.

2 Petrus 3:10

3:10 But the day of the Lord will come like a thief; when it comes, ¹⁰¹  the heavens will disappear ¹⁰²  with a horrific noise, ¹⁰³  and the celestial bodies ¹⁰⁴  will melt away ¹⁰⁵  in a blaze, ¹⁰⁶  and the earth and every deed done on it ¹⁰⁷  will be laid bare. ¹⁰⁸ 

2 Petrus 1:16

1:16 For we did not follow cleverly concocted fables when we made known to you the power and return ¹⁰⁹  of our Lord Jesus Christ; ¹¹⁰  no, ¹¹¹  we were ¹¹²  eyewitnesses of his ¹¹³  grandeur. ¹¹⁴ 

2 Petrus 3:11

3:11 Since all these things are to melt away ¹¹⁵  in this manner, ¹¹⁶  what sort of people must we ¹¹⁷  be, conducting our lives in holiness and godliness, ¹¹⁸ 

2 Petrus 3:15

3:15 And regard the patience of our Lord as salvation, ¹¹⁹  just as also our dear brother Paul ¹²⁰  wrote to you, ¹²¹  according to the wisdom given to him,

2 Petrus 1:5

1:5 For this very reason, ¹²²  make every effort ¹²³  to add to your faith excellence, ¹²⁴  to excellence, knowledge;

2 Petrus 1:10

1:10 Therefore, brothers and sisters, ¹²⁵  make every effort to be sure of your calling and election. ¹²⁶  For by doing this ¹²⁷  you will never ¹²⁸  stumble into sin. ¹²⁹ 

2 Petrus 2:21-22

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: ¹³⁰  “A dog returns to its own vomit,” ¹³¹  and “A sow, after washing herself, ¹³²  wallows in the mire.” ¹³³ 

2 Petrus 3:5

3:5 For they deliberately suppress this fact, ¹³⁴  that by the word of God ¹³⁵  heavens existed long ago and an earth ¹³⁶  was formed out of water and by means of water.

2 Petrus 3:14

Exhortation to the Faithful

3:14 Therefore, dear friends, since you are waiting for ¹³⁷  these things, strive to be found ¹³⁸  at peace, without spot or blemish, when you come into his presence. ¹³⁹ 

2 Petrus 1:4

1:4 Through these things ¹⁴⁰  he has bestowed on us his precious and most magnificent promises, so that by means of what was promised ¹⁴¹  you may become partakers of the divine nature, ¹⁴²  after escaping ¹⁴³  the worldly corruption that is produced by evil desire. ¹⁴⁴ 

[2:2]  ¹ tn “Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”

[2:2]  ² tn Grk “because of whom,” introducing a subordinate clause to the first part of the verse.

[2:2]  ³ tn Or “blasphemed,” “reviled,” “treated with contempt.”

[2:7]  ⁴ tn Or “unprincipled.”

[2:7]  ⁵ 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.”

[2:9]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[3:9]  ⁹ 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]  ¹⁰ tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.

[3:9]  ¹¹ 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]  ¹² 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.

[2:5]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Grk “a world of the ungodly.”

[2:19]  ¹⁶ 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]  ¹⁷ tn Grk “them.”

[2:19]  ¹⁸ tn Grk “slaves of.” See the note on the word “slave” in 1:1.

[2:19]  ¹⁹ 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]  ²⁰ tn Grk “for by what someone is overcome, to this he is enslaved.”

[1:7]  ²¹ sn The final virtue or character quality in this list is “love” (ἀγάπη, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.

[1:7]  ²² tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.

[1:7]  sn Add to your faith excellence…love. The list of virtues found in vv. 5-7 stands in tension to the promises given in vv. 2-4. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: “Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God” (Phil 2:12-13).

[2:18]  ²³ tn Grk “high-sounding words of futility.”

[2:18]  ²⁴ tn Grk “they entice.”

[2:18]  ²⁵ tn Grk “with the lusts of the flesh, with debauchery.”

[2:18]  ²⁶ tn Grk “those.”

[2:18]  ²⁷ tn Or “those who are barely escaping.”

[2:18]  ²⁸ tn Or “deceit.”

[1:9]  ²⁹ tn Grk “for.” The connection, though causal, is also adversative.

[1:9]  ³⁰ tn Grk “to the one for whom these things are not present.”

[1:9]  ³¹ 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.

[2:14]  ³² tn Grk “having eyes.” See note on “men” at the beginning of v. 12.

[2:14]  ³³ tn Grk “full of an adulteress.”

[2:14]  ³⁴ 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]  ³⁵ tn Grk “enticing.” See note on “men” at the beginning of v. 12.

[2:14]  ³⁶ tn “People” is literally “souls.” The term ψυχή (yuch) can refer to one’s soul, one’s life, or oneself.

[2:14]  ³⁷ 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.

[2:8]  ³⁸ tn Grk “that righteous man tormented his righteous soul.”

[2:8]  ³⁹ tn Grk “by lawless deeds, in seeing and hearing [them].”

[1:21]  ⁴⁰ tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anqrwpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).

[3:17]  ⁴¹ tn Grk “knowing beforehand.”

[3:17]  ⁴² tn Or “lawless ones.”

[3:17]  sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.

[3:17]  ⁴³ tn Grk “fall from your firmness.”

[2:10]  ⁴⁴ tn Grk “those who go after the flesh in [its] lust.”

[2:10]  ⁴⁵ tn There is no “and” in Greek; it is supplied for the sake of English convention.

[2:10]  ⁴⁶ 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]  ⁴⁷ 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.

[2:6]  ⁴⁸ 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]  ⁴⁹ 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]  ⁵⁰ tn “To serve as” is not in Greek but is implied in the object-complement construction.

[2:6]  ⁵¹ tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”

[3:7]  ⁵² tn Grk “the ungodly people.”

[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.”

[1:1]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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]  ⁶² 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.

[2:13]  ⁶³ 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]  ⁶⁴ tn Grk “considering carousing in the daytime a pleasure.”

[2:13]  ⁶⁵ tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entrufwnte") is a cognate to the noun τρυφή (trufh, “carousing”) used earlier in the verse.

[3:16]  ⁶⁶ tn Grk “as also in all his letters speaking in them of these things.”

[3:16]  ⁶⁷ tn Grk “in which are some things hard to understand.”

[3:16]  ⁶⁸ 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]  ⁶⁹ tn Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).

[3:16]  ⁷⁰ 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.

[1:20]  ⁷¹ 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]  ⁷² tn The ὅτι (Joti) clause is appositional (“know this, that”). English usage can use the colon with the same force.

[1:20]  ⁷³ 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.

[2:17]  ⁷⁴ tn Although some translations have simply “these” or “these people,” since in v. 14 they are described as having eyes “full of an adulteress,” men are in view.

[2:17]  ⁷⁵ tn Grk “utter darkness of darkness.” Verse 4 speaks of wicked angels presently in “chains of utter darkness,” while the final fate of the false teachers is a darker place still.

[2:1]  ⁷⁶ 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]  ⁷⁷ tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.

[2:1]  ⁷⁸ 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]  ⁷⁹ tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.

[2:1]  ⁸⁰ 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]  ⁸¹ tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.

[2:1]  ⁸² tn Grk “bringing.” The present participle ἐπάγοντες (epagonte") indicates the result of the preceding clause.

[2:11]  ⁸³ tn Grk “whereas.”

[2:11]  ⁸⁴ tn Grk “who are greater in strength and power.” What is being compared, however, could either be the false teachers or “the glorious ones,” in which case “angels” would refer to good angels and “the glorious ones” to evil angels.

[2:11]  ⁸⁵ tn Or “insulting.” The word comes from the same root as the term found in v. 10 (“insult”), v. 12 (“insulting”), and v. 2 (“will be slandered”). The author is fond of building his case by the repetition of a word in a slightly different context so that the readers make the necessary connection. English usage cannot always convey this connection because a given word in one language cannot always be translated the same way in another.

[2:11]  ⁸⁶ tc ‡ Some witnesses lack παρὰ κυρίῳ (para kuriw; so A Ψ 33 81 1505 1881 2464 al vg co), while others have the genitive παρὰ κυρίου (para kuriou; so Ì⁷² 1241 al sy^ph,h**). The majority of witnesses (including א B C P 1739 Ï) read the dative παρὰ κυρίῳ. The genitive expression suggests that angels would not pronounce a judgment on “the glorious ones” from the Lord, while the dative indicates that angels would not pronounce a judgment on “the glorious ones” in the presence of the Lord. The parallel in Jude 9 speaks of a reviling judgment against the devil in which the prepositional phrase is entirely absent. At the same time, in that parallel Michael does say, “The Lord rebuke you.” (Hence, he is offering something of a judgment from the Lord.) The best options externally are the dative or the omission of the phrase, but a decision is difficult. Internally, the omission may possibly be a motivated reading in that it finds a parallel in Jude 9 (where no prepositional phrase is used). All things considered, the dative is to be preferred, though with much reservation.

[2:12]  ⁸⁷ 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]  ⁸⁸ 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]  ⁸⁹ tn Grk “born for capture and destruction.”

[2:12]  ⁹⁰ tn Grk “with [reference to] whom.”

[2:12]  ⁹¹ 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]  ⁹² 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.

[2:3]  ⁹³ tn Grk “to whom,” introducing a subordinate relative clause.

[2:3]  ⁹⁴ tn Grk “the ancient judgment.”

[2:3]  ⁹⁵ tn Grk “is not idle.”

[2:3]  ⁹⁶ tn Greek has “and their.” As introducing a synonymous parallel, it is superfluous in English.

[2:20]  ⁹⁷ tn Grk “defilements”; “contaminations”; “pollutions.”

[2:20]  ⁹⁸ 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]  ⁹⁹ tn Grk “(and/but) they.”

[2:20]  ¹⁰⁰ tn Grk “they again, after becoming entangled in them, are overcome by them.”

[3:10]  ¹⁰¹ tn Grk “in which.”

[3:10]  ¹⁰² tn Or “pass away.”

[3:10]  ¹⁰³ tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.

[3:10]  ¹⁰⁴ tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.

[3:10]  ¹⁰⁵ tn Grk “be dissolved.”

[3:10]  ¹⁰⁶ tn Grk “being burned up.”

[3:10]  ¹⁰⁷ tn Grk “the works in it.”

[3:10]  ¹⁰⁸ tc One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai), which enjoys by far the best support (א B K P 0156^vid 323 1241 1739^txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA²⁷ lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of Ì⁷² which adds λυόμενα [luomena] to the verb – a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.

[1:16]  ¹⁰⁹ tn Grk “coming.”

[1:16]  ¹¹⁰ 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]  ¹¹¹ tn Grk “but, instead.”

[1:16]  ¹¹² tn Grk “became.”

[1:16]  ¹¹³ 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]  ¹¹⁴ 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).

[3:11]  ¹¹⁵ tn Grk “all these things thus being dissolved.”

[3:11]  ¹¹⁶ tn Or “thus.”

[3:11]  ¹¹⁷ tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C^[*^] P Ψ 048^vid 33 1739 Ï, as well as the corrector of Ì⁷² and second corrector of א), ἡμᾶς (Jhmas, “we”; read by א* 630 2464 al), or ἑαυτούς (Jeautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of Ì^72*,74vid B pc. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA ²⁷ has ὑμᾶς in brackets, indicating doubt as to its authenticity.

[3:11]  tn Or “you.”

[3:11]  ¹¹⁸ tn Grk “in holy conduct and godliness.”

[3:15]  ¹¹⁹ 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]  ¹²⁰ 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]  ¹²¹ 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.

[1:5]  ¹²² tn The Greek text begins with “and,” a typical Semitism.

[1:5]  sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3-4.

[1:5]  ¹²³ tn The participle is either means (“by making every effort”) or attendant circumstance (“make every effort”). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But “making every effort” is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom.

[1:5]  ¹²⁴ tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”).

[1:10]  ¹²⁵ 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]  ¹²⁶ tn Grk “make your calling and election sure.”

[1:10]  sn Make sure of your calling and election. The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation.

[1:10]  ¹²⁷ tn Grk “these things.”

[1:10]  ¹²⁸ 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]  ¹²⁹ 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.

[2:22]  ¹³⁰ tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.

[2:22]  ¹³¹ 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]  ¹³² tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).

[2:22]  ¹³³ 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.

[3:5]  ¹³⁴ 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]  ¹³⁵ 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]  ¹³⁶ tn Or “land,” “the earth.”

[3:14]  ¹³⁷ tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”

[3:14]  ¹³⁸ 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]  ¹³⁹ 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}.”

[1:4]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ 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]  ¹⁴⁴ tn Grk “the corruption in the world (in/because of) lust.”