1tc Several witnesses, a few of them very important (Ì72 B Y 69 81 614 623 630 1241 1243 2464 al vg co), read Sivmwn (Simwn, Simon) for Sumewvn (Sumewn, Simeon). However, this appears to be a motivated reading as it is the more common spelling. Sumewvn occurs only here and in Acts 15:14 as a spelling for the apostles name. The reading Sumewvn 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)
2tn Grk Simeon Peter. The word from is not in the Greek text, but has been supplied to indicate the sender of the letter.
3tn Though dou'lo" (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 dou'lo" of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is bondservant (sometimes found in the ASV for dou'lo"), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
sn Undoubtedly the background for the concept of being the Lords 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.
4tc A few mss (Í Y pc vgmss syph sa) read kurivou (kuriou, Lord) for qeou' (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 qeou').
5tn 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-kaiv-noun (where kaiv [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 Sharps point. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the authors 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 (qeov", qeos) and savior (swthvr, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharps rule. Although there have been 200 years of attempts to dislodge Sharps rule, all attempts have been futile. Sharps rule stands vindicated after all the dust has settled. For more information on the application of Sharps rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.
6tn The verb lagcavnw (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 klh'ro" (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. Hanses statement (TDNT 4:1) that Even where there is no casting of lots, the attainment is not by ones own effort or as a result of ones own exertions, but is like ripe fruit falling into ones lap is apt for this passage. The authors opening line is a reminder that our position in Christ is not due to merit, but grace.
7tn Grk equal in value/honor.
sn A faith just as precious. The authors point is that the Gentile audience has been blessed with a salvation that is in no way inferior to that of the Jews.
8tn Grk May grace and peace be multiplied to you.
9tn The words as you grow are not in the Greek text, but seem to be implied.
10tn The word ejpivgnwsi" (epignwsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.
11tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Pauls normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on power in v. 3.
12tn The verse in Greek starts out with wJ" (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 authors prayer in v. 2 (that grace and peace would abound to the readers) was that Gods power was manifested in their midst. The authors sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.
13tn The word necessary is not in the Greek, but is implied by the preposition prov" (pros).
14tn See the note on rich knowledge in v. 2.
15sn Called. The term kalevw (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 savedhe 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).
16tn The datives ijdiva/ dovxh/ kaiV ajreth'/ (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 (diaV dovxh" kaiV ajreth'" in Ì72 B 0209vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ajreth'/ (excellence) in contexts that speak of Gods attributes (BDAG 130 s.v. ajrethv 2 in fact defines it as manifestation of divine power in this verse).
17tn Verse 4 is in Greek a continuation of v. 3, through which things.
sn The phrase these things refers to Gods glory and excellence.
18tn Grk through them. The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.
19sn 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 Pauls in Christ formula. The authors statement, though startling at first, is hardly different from Pauls prayer for the Ephesians that they may be filled up to all the fullness of God .
20tn The aorist participle ajpofugovnte" (apofugonte") is often taken as attendant circumstance to the preceding verb gevnhsqe (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.
21tn Grk the corruption in the world (in/because of) lust.
22tn The Greek text begins with and, a typical Semitism.
sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3-4.
23tn 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.
24tn 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).
25tn Perhaps steadfastness, though that is somewhat archaic. A contemporary colloquial rendering would be stick-to-it-iveness.
26sn The final virtue or character quality in this list is love (ajgavph, agaph). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ajgapavw [agapaw], is used in John 3:19 of the love of darkness), but in a list such as this in which ajgavph is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ajgavph encompasses all the previous virtues.
27tn Each item in Greek begins with and. The conjunction is omitted for the sake of good English style, with no change in meaning.
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 Gods prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is Gods. 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).
28tn The participles are evidently conditional, as most translations render them.
29tn The participle uJpavrconta (Juparconta) is stronger than the verb eijmiv (eimi), usually implying a permanent state. Hence, the addition of really is implied.
30sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in ones intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be For if you can claim ownership of these virtues in progressively increasing amounts
31tn Grk cause [you] not to become.
32tn Grk unto, toward; although it is possible to translate the preposition eij" (eis) as simply in.
33tn Grk the [rich] knowledge of our Lord Jesus Christ. Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.
34tn Grk for. The connection, though causal, is also adversative.
35tn Grk to the one for whom these things are not present.
36tn 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.
37tn Grk brothers, but the Greek word may be used for brothers and sisters or fellow Christians as here (cf. BDAG 18 s.v. ajdelfov" 1., where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning brothers and sisters is cited).
38tn Grk make your calling and election sure.
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.
39tn Grk these things.
40tn In Greek ouj mhv (ou mh) followed by the subjunctive is normally the strongest way to negate an action. Coupled with povte (pote, ever), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.
41tn The words into sin are not in the Greek text, but the Greek word ptaivw (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 ptaivw here could be that of suffer misfortune (so K. L. Schmidt, TDNT 6:884), as a result of sinning.
42tn Grk always.
43tn Or tent. The author uses this as a metaphor for his physical body.
sn The use of the term tabernacle for the human body is reminiscent both of Johns statements about Jesus (he tabernacled among us in John 1:14; the temple of his body in John 2:21) and Pauls statements about believers (e.g., you are Gods building in 1 Cor 3:9; you are Gods temple in 1 Cor 3:16; your body is the temple of the Holy Spirit in 1 Cor 6:19; holy temple in Eph 2:21). It is precisely because the Shekinah glory has been transferred from the OT temple to the person of Jesus Christ and, because he inhabits believers, to them, that the author can speak this way. His life on earth, his physical existence, is a walking tabernacle, a manifestation of the glory of God.
44tn Grk since I know that the removal of my tabernacle is [coming] soon.
45tn Grk just as.
46sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.
47sn There are various interpretations of v. 15. For example, the author could be saying simply, I will make every effort that you remember these things. But the collocation of spoudavzw (spoudazw) with mnhvnh (mnhnh) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb spoudavsw (spoudasw) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., I have made every effort, or I am making every effort). Some have suggested that Marks Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Marks Gospel; and (3) these things would seem to refer, in the least, to the prophecy about Peters death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of Johns Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peters death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Pauls death and perhaps even to Pauls churches (cf. 2 Pet 3:1-2, 15-16); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the authors request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of Gods sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.
48tn Grk coming.
49tn Grk for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.
50tn Grk but, instead.
51tn Grk became.
52tn Grk that ones. 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 ejkei'no" as a term of reverence and endearment (BDAG 302 s.v. ejkei'no" a.g).
53sn The term grandeur was used most frequently of Gods 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).
54tn Grk such a. The pronoun toia'sde (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.
55tn The verb eujdovkhsa (eudokhsa) in collocation with eij" o{n (ei" Jon) could either mean in whom I am well-pleased, delighted (in which case the preposition functions like ejn [en]), or on whom I have set my favor.
sn This is my beloved Son, in whom I am delighted alludes to the Transfiguration. However, the authors 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.
56tn The we in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.
57tn 2 Pet 1:17-18 comprise one sentence in Greek, with the main verb heard in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: For when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: This is my beloved Son, in whom I am delighted, we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.
58tn Grk and. The use of kaiv (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.
59sn 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).
60tn The comparative adjective bebaiovteron (bebaioteron) is the complement to the object toVn profhtikoVn lovgon (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, poievw [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 Peters 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 apostles 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 Christs return. No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory kaiv (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.
61tn 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 (prosevcw [prosecw]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.
62tn 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.
63tn Grk as; wJ" (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 wJ" 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).
64sn 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 Peters words. Early Christian exegesis saw in that passage a prophecy about Christs 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 Peters 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.
65sn 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 Peters 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 Christs return) and hence can not be expected to be consistent with every point he wishes to make.
66tn Grk knowing this [to be] foremost. Tou'to prw'ton (touto prwton) constitute the object and complement of ginwvskonte" (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, prw'ton is functioning adverbially. Only here and 2 Pet 3:3 is tou'to prw'ton found in the NT, making a decision more difficult.
67tn The o{ti (Joti) clause is appositional (know this, that). English usage can use the colon with the same force.
68tn 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 (givnetai [ginetai]) is often translated is a matter as in is a matter of ones own interpretation. But the progressive force for this verb is far more common. (2) The adjective ijdiva" (idias) has been understood to mean (a) ones own (i.e., the readers own), (b) its own (i.e., the particular prophecys own), or (c) the prophets 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 givnetai. (3) The meaning of ejpivlusi" (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 prophets interpretation of his own vision. (4) The gavr (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).
sn No prophecy of scripture ever comes about by the prophets own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christians faith and hope are not based on cleverly concocted fables, but is based on the sure Word of Godone which the prophets, prompted by the Spirit of God, spoke. Peters 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.
69tn 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 a[nqrwpoi (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).