Grk “a man of two minds,” continuing the description of the person in v. 7 , giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ ( anhr ), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2 ). sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.


Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).


Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10 .


Grk “let him boast.”


Grk “his height,” “his exaltation.”


Grk “a flower of grass.”


Or “perishes,” “is destroyed.”


The word for “man” or “individual” here is ἀνήρ ( anhr ), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person .”


א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.


Or “God must not be tested by evil people.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2 .


The first phrase refers to the action of giving and the second to what is given.


Or “All generous giving and every perfect gift from above is coming down.”


Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).


Grk “Having willed, he gave us birth.”


The word translated “human” here is ἀνήρ ( anhr ), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2 ), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).


Or “with meekness.”


The word for “man” or “individual” is ἀνήρ ( anhr ), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person .”


Grk “the face of his beginning [or origin].”


Grk “and he has gone out and immediately has forgotten.”


Grk “continues.”


Grk “this one.”


Grk “in his doing.”


Or “in the sight of”; Grk “with.”


Grk “the God and Father.”


Or “partiality.”


Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.


Grk “our Lord Jesus Christ of glory.” Here δόξης ( doxhs ) has been translated as an attributive genitive.


The word for “man” or “individual” here is ἀνήρ ( anhr ), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone .”


Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23 , Mark 1:21 , Luke 4:15 , John 6:59 ). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2 .b.).


Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2 . In the Greek text, vv. 2-4 form one long sentence.


Or “sit here, please.”


Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).


Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3 ).


Grk “judges of evil reasonings.”


This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3 .


Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14 ; Amos 9:12 ; Isa 63:19 ; Jer 14:9; 15:16 ; Dan 9:19 ; Acts 15:17 ).


Grk “according to the scripture.”


Or “transgressors.”


Or “stumbles.”


Grk “guilty of all.”


Grk “a law of freedom.”


Grk “boasts against, exults over,” in victory.


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2 .


Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις ( pisti" ) in the verse. See ExSyn 219.


It is important to note that the words ἀδελφός ( adelfos ) and ἀδελφή ( adelfh ) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2 .


Grk “what is necessary for the body.”


There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18 ; others to the end of v. 19 . But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.


Or “from.”


Grk “you do well.”


Grk “believe and tremble.” The words “with fear” are implied.


Grk “do you want to know.”


Grk “O empty man.” Here the singular vocative ἄνθρωπε ( anqrwpe , “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).


’s reading picks up on κενέ ( kene ) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.


Grk “will receive a greater judgment.”


Or “fail.”


Grk “in speech.”


The word for “man” or “individual” is ἀνήρ ( anhr ), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2 ).


Grk “their entire body.”


Grk “a small member.”


Grk “boasts of great things.”


Grk “Behold.”


Grk “makes itself,” “is made.”


Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”


Grk “the human species.”


Ï as well as a few versions and fathers) read “uncontrollable” ( ἀκατασχετόν , akatasceton ), while the most important witnesses ( א A B K P 1739* latt) have “restless” ( ἀκατάστατον , akatastaton ). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8 a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν . However, in a semantically parallel early Christian text, ἀκατάστατος ( akatastato" ) was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον , and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.


א A B C P Ψ 33 81 945 1241 1739), rendering it as the overwhelmingly preferred reading.


Grk “men”; but here ἀνθρώπους ( anqrwpous ) has generic force, referring to both men and women.


Grk “works in the gentleness of wisdom.”


Grk “This.”


Grk “come down”; “descend.”


Grk “soulish,” which describes life apart from God, characteristic of earthly human life as opposed to what is spiritual. Cf. 1 Cor 2:14; 15:44-46 ; Jude 19 .


Or “willing to yield,” “open to persuasion.”


Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit.”


Or “sincere.”


Grk “the fruit of righteousness,” meaning righteous living as a fruit, as the thing produced.


Grk “is sown.”


Or “for,” or possibly “by.”


The word “where” is repeated in Greek for emphasis.


Grk “from here.”


Grk “in your members [i.e., parts of the body].”


Grk “is hostility toward God.”


Grk “vainly says.”


Grk “he”; the referent (God) has been specified in the translation for clarity.


א B Ψ 049 1241 1739 al ) have the causative verb, κατῴκισεν ( katwkisen ), which implies a different subject and τὸ πνεῦμα as the object: “The spirit that he causes to live within us.” Both because of the absence of an explicit subject and the relative scarcity of the causative κατοικίζω ( katoikizw , “cause to dwell”) compared to the intransitive κατοικέω ( katoikew , “live, dwell”) in biblical Greek ( κατοικίζω does not occur in the NT at all, and occurs one twelfth as frequently as κατοικέω in the LXX), it is easy to see why scribes would replace κατῴκισεν with κατῴκησεν . Thus, on internal and external grounds, κατῴκισεν is the preferred reading.


Interpreters debate the referent of the word “spirit” in this verse: (1) The translation takes “spirit” to be the lustful capacity within people that produces a divided mind ( 1:8, 14 ) and inward conflicts regarding God ( 4:1-4 ). God has allowed it to be in man since the fall, and he provides his grace (v. 6 ) and the new birth through the gospel message ( 1:18-25 ) to counteract its evil effects. (2) On the other hand the word “spirit” may be taken positively as the Holy Spirit and the sense would be, “God yearns jealously for the Spirit he caused to live within us.” But the word for “envious” or “jealous” is generally negative in biblical usage and the context before and after seems to favor the negative interpretation. sn No OT verse is worded exactly this way. This is either a statement about the general teaching of scripture or a quotation from an ancient translation of the Hebrew text that no longer exists today.


Or “two-minded” (the same description used in 1:8 ).


This term and the following one are preceded by καί ( kai ) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.


Grk “let your laughter be turned.”


Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2 .


See note on the word “believer” in 1:9 .


Grk “a judge.”


Grk “who judges your neighbor.”


Or “city.”


Grk “who” (continuing the description of the people of v. 13 ). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “you do not know what your life will be like tomorrow.”


Or “a vapor.” The Greek word ἀτμίς ( atmis ) denotes a swirl of smoke arising from a fire (cf. Gen 19:28 ; Lev 16:13 ; Joel 2:30 [ Acts 2:19 ]; Ezek 8:11 ).


Grk “instead of your saying.”


Grk “but now.”


Or “knows how to do what is good.”


Grk “to him it is sin.”


Or “wail”; Grk “crying aloud.”


Or “hoarded up treasure for the last days”; Grk “in the last days.”


Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”


Grk “brothers”; this phrase occurs again three times in the paragraph. See note on the phrase “brothers and sisters” in 1:2 .


Or “advent”; or “coming” (also in v. 8 ).


Grk “Behold! The farmer waits.”


Grk “being patient.”


Grk “Behold! We regard…”


Grk “anointing.”


Grk “it will be forgiven him.”


Or “the fervent prayer of a righteous person is very powerful”; Grk “is very powerful in its working.”


Although it is certainly true that Elijah was a “man,” here ἄνθρωπος ( anqrwpo" ) has been translated as “human being” because the emphasis in context is not on Elijah’s masculine gender, but on the common humanity he shared with the author and the readers.


Grk “he prayed with prayer” (using a Hebrew idiom to show intensity).


Here καί ( kai ) has been translated as “then” to indicate the implied sequence of events.


Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).


Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.


Grk “Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.


Or “to those living as resident aliens,” “to the exiles.” This term is used metaphorically of Christians who live in this world as foreigners, since their homeland is heaven.


Grk “in the Diaspora.” The Greek term διασπορά ( diaspora , “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles. But here it is probably metaphorical, used of Gentile Christians spread out as God’s people in the midst of a godless world.


Grk “Asia”; in the NT this always refers to the Roman province of Asia, made up of about one-third of the west and southwest end of modern Asia Minor. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.


Or “to the chosen sojourners…” On this reading the phrases in v. 2 describe their entire existence as sojourners, etc., not just their election.


Grk “be multiplied to you.”


There is no verb in the Greek text; either the optative (“be”) or the indicative (“is”) can be supplied. The meaning of the term εὐλογητός ( euloghtos ) and the author’s intention at this point in the epistle must both come into play to determine which is the preferred nuance. εὐλογητός as an adjective can mean either that one is praised or that one is blessed, that is, in a place of favor and benefit. Two factors of the author’s style come into play. At this point the author is describing the reality of believers’ salvation and will soon explain believers’ necessary response; this is in emulation of Pauline style which generally follows the same logical order (although the author here discusses the reality in a much more compressed fashion). On the other hand, when imitating the Pauline greeting, which is normally verbless, the author inserts the optative (see v. 2 above). When considered as a whole, although a decision is difficult, the fact that the author in the immediate context has used the optative when imitating a Pauline stylized statement would argue for the optative here. The translation uses the term “blessed” in the sense “worthy of praise” as this is in keeping with the traditional translation of berakah psalms. Cf. also 2 Cor 1:3 ; Eph 1:3 .


The phrase “that is” is supplied in the translation to indicate that the imperishable inheritance is in apposition to the living hope of v. 3 .


Grk “into,” continuing the description of v. 3 without an “and.”


Grk “in which you exult.”


has the verb in brackets, indicating doubts as to its authenticity. Grk “Though now, for a little while if necessary, you may have to suffer.”


Or “genuineness,” the result of testing. On the other hand it may denote the process of testing: “that the proving of your faith…may bring praise.” sn The author is not asserting that the quality of the readers’ faith is in doubt and will be proven by future trials. He declares their faith to be a present reality in v. 5 and 9 , so in context v. 8 affirms that their faith is indeed genuine.


Grk “which is passing away but is tested by fire,” describing gold in a lesser-to-greater comparison with faith’s proven character.


Grk “that the testing of your faith…may be found unto praise,” showing the result of the trials mentioned in v. 6 .


Grk “at the revelation of Jesus Christ” (cf. v. 13 ).


Grk “whom not having seen, you love.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “in whom not now seeing…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “in whom not now seeing but believing, you exult.” The participles have been translated as finite verbs due to requirements of contemporary English style.


Grk “glorified.”


Grk “about which salvation.”


Grk “who prophesied about the grace that is to/for you.”


Grk “probing.” The participle continues the sentence from v. 10 but has been translated as an indicative for English style.


Or “time or circumstances,” focusing not on the person but on the timing and circumstances of the fulfillment. sn The OT prophets wondered about the person and the surrounding circumstances ( time ) through which God would fulfill his promised salvation.


Grk “the sufferings unto Christ,” i.e., sufferings directed toward him, what he was destined to suffer.


Grk “the glories after these things.”


Grk “to whom [pl.] it was revealed.”


Grk “binding up the loins of your mind,” a figure of speech drawn from the Middle Eastern practice of gathering up long robes around the waist to prepare for work or action.


Grk “having bound up…, being sober, set your hope…”


Grk “at the revelation of Jesus Christ” (cf. v. 7 ).


Or “do not be conformed to”; Grk “not being conformed to.”


Grk “the former lusts in your ignorance.”


Grk “the time of your sojourn,” picturing the Christian’s life in this world as a temporary stay in a foreign country (cf. 1:1 ).


Grk “who was foreknown,” describing Christ in v. 19 . Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.


Grk “at the last of the times.”


א C P Ψ 1739 Ï ), or the aorist participle πιστεύσαντες ( pisteusante" ; 33 pc ), while A B pc vg have the adjective. Thus, πιστούς is to be preferred. In the NT the adjective is routinely taken passively in the sense of “faithful” (BDAG 820 s.v. πιστός 1). That may be part of the force here as well: “you are now faithful to God,” although the primary force in this context seems to be that of trusting. Nevertheless, it is difficult to separate faith from faithfulness in NT descriptions of Christians’ dependence on God. Grk “who through him [are] trusting,” describing the “you” of v. 20 . Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “having purified,” as the preparation for the love described in the second half of the verse.


א A B C Ψ 33 81 323 945 1241 1739 al vg sy co). On external grounds, the shorter reading cannot be easily explained if it were not original. The longer reading is clearly secondary, added to show more strongly God’s part in man’s obedience to the truth. But the addition ignores the force that the author gives to “purified” and ruins the balance between v. 22 and v. 23 (for in v. 23 the emphasis is on God’s part; here, on man’s part).


Grk “for sincere brotherly love.”


Verses 22-23 are a single sentence in the Greek text. To improve clarity (and because contemporary English tends to use shorter sentences) these verses have been divided into three sentences in the translation. In addition, “So” has been supplied at the beginning of the second English sentence (v. 22 b) to indicate the relationship with the preceding statement.


א * C P Ψ 33 1739 Ï co) for the word. The omission may have been accidental. In the uncial script ( kaqaras kardias ) an accidental omission could have happened via homoioteleuton or homoioarcton. καθαρᾶς should be considered original.


Or “a wildflower.”


Or “put away.”


Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2 .


Grk “getting rid of…yearn for.”


The word for spiritual in Greek is λογικός ( logikos ), which is a play on words with the reference in 1:23-25 to the living and enduring word ( λόγος , logos ) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.


Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9 , is the future deliverance of these who have been born anew and protected by God’s power.


א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.


Grk “have tasted that the Lord is kind.”


Grk “to whom coming…you are built up…” as a continuation of the reference to the Lord in v. 3 .


Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.


Grk “chosen, priceless.”


Grk “unto a holy priesthood to offer.”


Grk “it contains,” “it stands.”


Grk “the one who believes.”


Grk either “in him” or “in it,” but the OT and NT uses personify the stone as the King, the Messiah whom God will establish in Jerusalem.


The negative ( οὐ μή , ou mh ) is emphatic: “will certainly not.”


Grk “to you who believe is the value,” referring to their perception of the stone in contrast to those who reject (vv. 7 b-8). But the expression may also be translated as “to you who believe is this honor,” referring to the lack of shame cited in v. 6 b.


Grk “the value” or “the honor,” but the former is preferred since it comes from the same root as “priceless” in vv. 4, 6 , and it is in contrast to the negative estimate of the stone by those who reject (vv. 7 b-8).


Grk “the head of the corner.”


Grk “a stone of stumbling and a rock of offense.” The latter phrase uses the term σκάνδαλον ( skandalon ), denoting an obstacle to faith, something that arouses anger and rejection.


Grk “who stumble,” referring to “those who do not believe” in vs. 7. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “to which they were also destined.”


Grk “who,” continuing the description of the readers from vs. 9. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “keeping your conduct good.”


Grk “the Gentiles,” used here of those who are not God’s people.


Grk “in order that in what they malign you.”


Or “when he visits.” Grk “in the day of visitation,” denoting a time when God intervenes directly in human affairs, either for blessing ( Luke 1:68, 78; 7:16; 19:44 ) or for judgment ( Isa 10:3 ; Jer 6:15 ). This phrase may be a quotation from Isa 10:3 , in which case judgment is in view here. But blessing seems to be the point, since part of the motive for good behavior is winning the non-Christian over to the faith (as in 3:1 ; also apparently in 3:15 ; cf. Matt 5:16 ).


Or “every human being”; Grk “every human creation,” denoting either everything created for mankind (NRSV mg: “every institution ordained for human beings”) or every creature who is human. The meaning of the verb “be subject” and the following context supports the rendering adopted in the text.


Grk “those sent by him.”


Grk “for the punishment…and the praise.”


Grk “because thus it is God’s will.”


There is no main verb in this verse, but it continues the sense of command from v. 13 , “be subject…, as free people…not using…but as slaves of God.”


Traditionally, “servants” or “bondservants.” 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.). 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. 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.”


Grk “love the brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God. BDAG 19 s.v. ἀδελφότης 1 suggests “a fellowship,” but in the present context “love the fellowship of believers” could be taken to mean “love to participate in fellowship with believers,” whereas the present verse suggests the Christian community as a whole, in familial terms, is in view. This same word occurs in 5:9 ; there it has been translated “brothers and sisters.”


The Greek term here is οἰκέτης ( oiketh" ), often used of a servant in a household (who would have been a slave).


Grk “being subject,” but continuing the sense of command from vs. 13.


Grk “For this [is] favor/grace,” used as a metonymy of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2). Cf. 1 Pet 2:20 .


B P 049 Ï lat co), and best explains the rise of the other readings. Grk “conscious(ness) of God,” an awareness of God and allegiance to him.


Grk “For this [is] favor/grace with God,” used as a metonymy as in vs. 19 of that which pleases him, which he looks on with favor (cf. BDAG 1079 s.v. χάρις 2).


Grk “who,” referring to Christ and applying the quotations from to him. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “who being maligned,” continuing the reference to Christ. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “he did not threaten, but.”


Grk “to the one”; the referent (God) has been specified in the translation for clarity.


Grk “who.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


The verb ἀπογίνομαι ( apoginomai ) occurs only here in the NT. It can have a literal meaning (“to die”; L&N 74.27) and a figurative meaning (“to cease”; L&N 68.40). Because it is opposite the verb ζάω ( zaw , “to live”), many argue that the meaning of the verb here must be “die” (so BDAG 108 s.v.), but even so literal death would not be in view. “In place of ἀποθνῃσκιεν , the common verb for ‘die,’ ἀπογινεθαι serves Peter as a euphemism, with the meaning ‘to be away’ or ‘to depart’” (J. R. Michaels, 1 Peter [WBC 49], 148). It is a metaphorical way to refer to the decisive separation from sin Jesus accomplished for believers through his death; the result is that believers “may cease from sinning.”


Grk “whose.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk the singular: “wound”; “injury.”


Grk “that…they may be won over,” showing the purpose of “being subject” (vs. 1b). Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “by the wives’ behavior.”


Grk “behavior,” the same word translated “the way you live” in vs. 1.


Grk “whose,” referring to the wives.


Or “adornment.”


The word “jewelry” is not in the Greek text, but has been supplied to indicate that gold ornaments or jewelry is intended; otherwise the reader might assume wearing gold-colored clothing was forbidden.


Grk “the hidden man.” KJV’s “the hidden man of the heart,” referring to a wife, could be seriously misunderstood by the modern English reader.


Grk “as Sarah obeyed.”


Grk “whose children you become.”


Grk “doing good and not fearing any intimidation.”


Grk “living together according to knowledge, as to the weaker, female vessel.” The primary verbs of vs. 7 are participles (“living together…showing honor”) but they continue the sense of command from the previous paragraphs.


Grk “so that your prayers may not be hindered.” Because of the length and complexity of the Greek, this clause was translated as a separate sentence.


There is no main verb in this verse ( Grk “Finally, all [ ] harmonious”), but it continues the sense of command from the previous paragraphs.


Grk “not returning…but blessing,” continuing the sense of command from the preceding.


The direct object “others” is omitted but implied in Greek, and must be supplied to suit English style.


Grk “stop.”


The verbs are implied but not expressed in this verse: “the Lord’s eyes [ ] on the righteous and his ears [ ] to their prayer, but his face [ ] against those who do evil.”


Here καί ( kai ) has been translated as “For” to indicate that what follows gives an explanation.


Grk “because of righteousness.”


Grk “do not fear their fear,” referring to those who cause their suffering. The phrase “their fear” may mean “what they fear” (subjective genitive), but in a situation of persecution it more likely means “fear of them” (objective genitive).


א A B C Ψ 33 1739 al latt sy co), and as a less common idiom better explains the rise of the other reading.


Or “sanctify Christ as Lord.”


Grk “the hope in you.”


Grk “but with courtesy and respect,” continuing the command of v. 15 . Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “when you are spoken against.”


Grk “if the will of God should will it.” As in 3:14 the Greek construction here implies that suffering for doing good was not what God normally willed, even though it could happen, and in fact may have happened to some of the readers (cf. 4:4, 12-19 ).


Ψ 0285 33 614 630 945 1241 1505 1739; the witnesses that read ἔπαθεν are B L P 81 Ï . Although the external evidence slightly favors ἀπέθανεν , such may be a secondary reading. Intrinsically, ἔπαθεν both fits the context better, especially the verbal link between v. 17 and v. 18 (note in particular the introductory causal ὅτι [ {oti , “because”] and the emphatic καί [ kai , “also”]), and fits the author’s style (1 Peter never uses ἀποθνῄσκω [ apoqnhskw ], but uses πάσχω [ pascw ] 11 other times, more than any other NT book). However, scribes would most likely realize this, and might conform the verb in v. 18 to the author’s typical usage. It may be argued, however, that scribes tended to alter the text in light of more common NT idioms, and did not have as much sensitivity to the literary features in the immediate context. In this instance, it may not be insignificant that the NT collocates ἀποθνῄσκω with ἁμαρτία ( Jamartia , “sin”) seven other times, though only once ( 1 Cor 15:3 ) with a meaning similar to what would be demanded here, but collocates πάσχω with ἁμαρτία in only one other place, 1 Pet 4:1 , where the meaning also detours from what is seen here. All in all, a decision is difficult, but ἔπαθεν is to be preferred slightly.


Greek emphasizes the contrast between these two phrases more than can be easily expressed in English.


Grk “in which.” ExSyn 343 notes: “The antecedent of the RP [relative pronoun] is by no means certain. Some take it to refer to πνεύματι immediately preceding, the meaning of which might be either the Holy Spirit or the spiritual state. Others see the phrase as causal (‘for which reason,’ ‘because of this’), referring back to the entire clause, while still other scholars read the phrase as temporal (if so, it could be with or without an antecedent: ‘on which occasion’ or ‘meanwhile’). None of these options is excluded by syntax. It may be significant, however, that every other time ἐν ᾧ is used in 1 Peter it bears an adverbial/conjunctive force (cf. 1:6; 2:12; 3:16 [here, temporal]; 4:4 ).” Also, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


This reflects a Greek participle, literally “having been disobedient formerly,” that refers to the “spirits” in v. 19 . Many translations take this as adjectival describing the spirits (“who had once been disobedient”; cf. NASB, NIV, NKJV, NLT, NRSV, TEV), but the grammatical construction strongly favors an adverbial interpretation describing the time of the preaching, as reflected above.


Grk “the patience of God waited.”


Grk “in which,” referring to the ark; the referent (the ark) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “which also, [as] an antitype, now saves you, [that is] baptism.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “the removal of the dirt of the flesh,” where flesh refers to the physical make-up of the body with no moral connotations.


Or “response”; “answer.”


Grk “who is at the right hand…having gone into heaven.”


Grk “angels…having been subjected to him.”


B C Ψ 0285 323 1739) and is strongly preferred.


This verse may give the purpose or result of their “arming” themselves as called for in v. 1 b and then the translation would be: “so that you may spend the rest of your time…” But it is better to take it as explanatory of the last phrase in v. 1 : what it means to be finished with sin.


Grk “the Gentiles,” used here of those who are not God’s people.


Grk “to accomplish the desire of the Gentiles.”


Grk “having gone along,” referring to the readers’ behavior in time past.


According to BDAG 857 s.v. πότος the term refers to a social gathering at which wine is served, hence “drinking parties” (cf. TEV, NASB). However, the collocation with the other terms in v. 4 suggests something less sophisticated and more along the lines of wild and frenzied drinking bouts.


The Greek words here all occur in the plural to describe their common practice in the past.


Grk “in/by which,” referring to the change of behavior described in v. 3 . The unbelievers are astonished by the readers’ moral transformation. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Or “are surprised, are taken aback.” The same verb occurs in 4:12 .


Grk “blaspheming,” giving the result of their astonishment. Here the target of their “blasphemy/vilification” is not God but the Christian.


Grk “give an account to.”


Grk “the one”; the referent (Jesus Christ) has been specified in the translation for clarity.


Grk “since for this purpose the gospel was preached even to the dead,” referring to the purpose described in the clause to follow in v. 6 b.


Grk “so that they may be judged…but may live.” Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.


Or “in their earthly lives,” since “flesh” here denotes the physical, earthly life. The phrase “in the flesh” is retained to preserve the links with 3:18 and 4:1 which use the same wording.


Grk “according to men.”


Grk “in spirit,” referring to the heavenly, eternal realm of existence (cf. 3:18 ).


Grk “according to God.”


Grk “for prayers.”


The primary verb of v. 8 is a participle (“having”) but it continues the sense of command from v. 7 .


Or “constant.”


There is no main verb in this verse (“showing hospitality” translates the adjective φιλόξενοι [ filoxenoi ]), but it continues the sense of command from v. 7 .


Grk “serving it to one another.” The primary verb is a participle but it continues the sense of command from v. 7 .


Grk “if anyone speaks – as God’s words.”


Or “oracles.”


Grk “if anyone serves – with strength…”


Grk “is/are.”


Or “do not be surprised, taken aback.” The same verb occurs in 4:4 .


Grk “at the burning among you, occurring to you for testing.”


Grk “in the revelation of his glory.”


The verb “be glad” is used also in 1:6 and 1:8 . The verbs of v. 13 b are used together in Matt 5:12 and Rev 19:7 .


B K L Ψ 049 pm ). Although the evidence is evenly divided, the longer reading looks to be an explanatory or liturgical expansion on the text and for this reason should be considered secondary.


Grk “the Spirit of glory and of God.”


The meaning of the Greek word used here is uncertain. It may mean “spy, informer,” “revolutionary,” or “defrauder, embezzler.” But the most likely meaning is “busybody, one who meddles in the affairs of others, troublesome meddler.” The translation given in the text is intended to suggest this general idea.


The verb is implied by the context but not expressed; Grk “but if as a Christian.”


These are third-person imperatives in Greek (“if [one of you suffers] as a Christian, let him not be ashamed…let him glorify”), but have been translated as second-person verbs since this is smoother English idiom.


Grk “in this name.”


Grk “to begin from the house.”


Or “the end.”


Grk “where will he appear.”


The personal references in v. 18 are generic singulars, but they have been changed to the plural in English to maintain consistency with the plurals of v. 17 . sn A quotation from Prov 11:31 (LXX).


Grk “in doing good.”


Grk “shepherd,” “tend,” “pastor.”


A P Ψ 33 1739 Ï lat). A decision is difficult because normally the shorter reading is preferred, especially when found in excellent witnesses. However, in this instance the omission may be due to a hesitation among some scribes to associate oversight with elders, since the later church viewed overseer/bishop as a separate office from elder.


Or “not under compulsion/coercion.”


Grk “according to God.”


Grk “not as lording it over…but being examples.” The participles continue the command of v. 2 by describing how the shepherding should be carried out.


Grk “the ones allotted,” referring to those God has given over to their care.


Here καί ( kai ) has been translated as “Then” to reflect the logical sequence of events.


Grk “in time,” but connoting “the proper time, when the time is right” as in Matt 24:45 ; Luke 12:42 .


Grk “Humble yourselves, therefore, under the mighty hand of God, so that in due time he may exalt you.” The sentence was rearranged so that the English reader could more clearly see the connection between “casting” (v. 7 ) and “humble” (v. 6 ).


Or “throwing on”; “loading.” Some scholars take the participle to function imperativally, or as attendant circumstance – thus, “cast.” See below for discussion. sn Casting. According to ExSyn 630, “Although treated as an independent command in several modern translations (e.g., RSV, NRSV, NIV), the participle [ casting ] should be connected with the verb of v 6 , ταπεινώθητε [ tapeinwqhte , Humble yourselves ]. As such, it is not offering a new command, but is defining how believers are to humble themselves. Taking the participle as means enriches the understanding of both verbs: Humbling oneself is not a negative act of self-denial per se, but a positive one of active dependence on God for help.”


Or “anxiety, burden,” but using a word from the same root as the verb “cares” in the last part of the verse.


א A). Generally speaking, the shorter and harder reading is to be preferred. In this instance, the omission of the pronoun would obviously be accommodated for by scribes, since both ζητέω ( zhtew , “look, seek”) and καταπίνω ( katapinw , “devour”) are transitive verbs. However, if the omission were original, one might expect the position of the pronoun to float in the mss – both before and after the infinitive καταπιεῖν ( katapiein , “to devour”). Further, other terms might be expected as well, such as ἕνα ἐξ ὑμῶν ( {ena ex Jumwn , “one of you”) or τινα ἐξ ὑμῶν ( tina ex Jumwn , “a certain one/someone of you”). The uniformity of both the word and its location suggests that the shorter reading (found in but a few Greek mss ) in this instance was a scribal mistake. As to whether the pronoun is interrogative or indefinite, since accents were not a part of the earliest mss , such Greek witnesses are of no help to us in this kind of problem. There would be little difference in meaning between the two in this context.


Grk “whom,” referring to the devil in v. 8 . Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.


Grk “knowing,” a participle that usually denotes a reason for the related action.


Grk “your brotherhood.” The Greek term “brotherhood” is used in a broad sense to connote familial relationships within the family of God (cf. BDAG 19 s.v. ἀδελφότης 1). Another alternative translation would be “your fellow believers,” though this would weaken the familial connotations. This same word occurs in 2:17 ; there it has been translated “family of believers.”


Grk “your brotherhood in the world,” referring to the Christian community worldwide.


This verb carries the nuance “to accomplish, complete,” emphasizing their faithful endurance in suffering. The verb is passive in Greek (“suffering is being endured by your brotherhood”), but has been translated as an active to give a smoother English style.


Grk “the same things of sufferings.”


includes ᾿Ιησοῦ ( Ihsou , “Jesus”) in brackets, indicating doubts as to its authenticity. .


The pronoun “you” is not used explicitly but is clearly implied by the Greek.


No verb is expressed here but the verb “is” or “belongs” is clearly implied. This doxology expresses a fact for which God should be glorified (as in 4:11 ), rather than a wish or prayer (“may power be to him”).


Grk “the faithful brother, as I think.”


These are participles (“encouraging and testifying”) showing purpose. The pronoun object “you” is omitted in Greek but implied by the context.


Grk “in which stand fast.” For emphasis, and due to constraints of contemporary English, this was made a separate sentence in the translation.


Grk “the one in Babylon,” which could refer to some individual woman (“she who is in Babylon”) since the Greek article (here “the one”) is feminine. But it is much more likely to be a veiled reference to a church (the Greek word “church” is also feminine in gender).


Grk “chosen together,” implying the connection “with you” in context.


Grk “a kiss of love.”


Ï ) have ἀμήν ( amen , “amen”) at the end of 1 Peter. Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27 ; Gal 6:18 ; Jude 25 ). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the absence of such a conclusion to the epistle in such witnesses as A B Ψ 81 323 945 1241 1739* co seems inexplicable unless the word here is not authentic.


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).


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


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. 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.”


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 ).


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 .


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.


Grk “equal in value/honor.” 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.


Grk “May grace and peace be multiplied to you.”


The words “as you grow” are not in the Greek text, but seem to be implied.


The word ἐπίγνωσις ( 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.


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 Paul’s 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 .


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.


The word “necessary” is not in the Greek, but is implied by the preposition πρός ( pros ).


See the note on “rich knowledge” in v. 2 .


) 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).


Verse 4 is in Greek a continuation of v. 3 , “through which things.” sn The phrase these things refers to God’s glory and excellence.


Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.


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.


Grk “the corruption in the world (in/because of) lust.”


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 .


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.


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 ”).


Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”


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 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 ).


The participles are evidently conditional, as most translations render them.


The participle ὑπάρχοντα ( Juparconta ) is stronger than the verb εἰμί ( eimi ), usually implying a permanent state. Hence, the addition of “really” is implied.


Grk “cause [you] not to become.”


Grk “unto,” “toward”; although it is possible to translate the preposition εἰς ( eis ) as simply “in.”


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.


Grk “for.” The connection, though causal, is also adversative.


Grk “to the one for whom these things are not present.”


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.


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).


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.


Grk “these things.”


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.


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.


Grk “always.”


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 John’s statements about Jesus (“he tabernacled among us” in John 1:14 ; “the temple of his body” in John 2:21 ) and Paul’s statements about believers (e.g., “you are God’s building” in 1 Cor 3:9 ; “you are God’s 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.


Grk “since I know that the removal of my tabernacle is [coming] soon.”


Grk “just as.”


Grk “coming.”


Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”


Grk “but, instead.”


Grk “became.”


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 ).


Grk “such a.” The pronoun τοιᾶσδε ( toiasde ) most likely refers to what follows, connoting something of the uniqueness of the proclamation.


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.” 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.


The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.


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.”


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


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.


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 .


“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.”


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”).


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.


The ὅτι ( Joti ) clause is appositional (“know this, that”). English usage can use the colon with the same force.


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 ). 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.


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 ).


Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.


Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.


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.


Grk “even.” The καί ( kai ) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.


Grk “bringing.” The present participle ἐπάγοντες ( epagonte" ) indicates the result of the preceding clause.


“Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”


Grk “because of whom,” introducing a subordinate clause to the first part of the verse.


Or “blasphemed,” “reviled,” “treated with contempt.”


Grk “to whom,” introducing a subordinate relative clause.


Grk “the ancient judgment.”


Grk “is not idle.”


Greek has “and their.” As introducing a synonymous parallel, it is superfluous in English.


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.


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.


Grk “handed them over.”


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.


The genitive ζόφου ( zofou ) is taken as a genitive of place. See previous note for discussion.


“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…”


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


Grk “a world of the ungodly.”


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”]). 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.” sn The destruction of Sodom and Gomorrah is detailed in Gen 18:16 — 19:29 .


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.”


“To serve as” is not in Greek but is implied in the object-complement construction.


Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”


Or “unprincipled.”


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


Grk “that righteous man tormented his righteous soul.”


Grk “by lawless deeds, in seeing and hearing [them].”


The Greek is one long conditional sentence, from v. 4 to v. 10 a. 2Pet 2:4-8 constitute the protasis; vv. 9 and 10 a, 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.


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).


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 .


Grk “those who go after the flesh in [its] lust.”


There is no “and” in Greek; it is supplied for the sake of English convention.


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”).


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.


Grk “whereas.”


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.


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.


). 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 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.


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.”


Grk “born for capture and destruction.”


Grk “with [reference to] whom.”


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.


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.


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).


Grk “considering carousing in the daytime a pleasure.”


Or “carousing,” “reveling.” The participle ἐντρυφῶντες ( entrufwnte" ) is a cognate to the noun τρυφή ( trufh , “carousing”) used earlier in the verse.


Grk “having eyes.” See note on “men” at the beginning of v. 12 .


Grk “full of an adulteress.”


Grk “and unceasing from sin.” Some translate this “insatiable for sin,” but such a translation is based on a textual variant with inadequate support.


Grk “enticing.” See note on “men” at the beginning of v. 12 .


“People” is literally “souls.” The term ψυχή ( yuch ) can refer to one’s soul, one’s life, or oneself.


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.


reads “Bosor,” an otherwise unattested form of the name of Balaam’s father.


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


Grk “but he had a rebuke.”


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.


Grk “a voice of a (man/person).”


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.


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.


Grk “high-sounding words of futility.”


Grk “they entice.”


Grk “with the lusts of the flesh, with debauchery.”


Grk “those.”


Or “those who are barely escaping.”


Or “deceit.”


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”).


Grk “them.”


Grk “slaves of.” See the note on the word “slave” in 1:1 .


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.


Grk “for by what someone is overcome, to this he is enslaved.”


Grk “defilements”; “contaminations”; “pollutions.”


Grk “(and/but) they.”


Grk “they again, after becoming entangled in them, are overcome by them.”


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


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.


Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).


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.


Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω ( grafw ) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)


The relative pronoun is plural, indicating that the following statement is true about both letters.


Or “I have stirred up, aroused.” The translation treats the present tense verb as a conative present.


Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.


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


Grk “words.” In conjunction with πρόειπον ( proeipon ), however, the meaning of the construction is that the prophets uttered prophecies.


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 .


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).


Grk “going according to their own evil urges.”


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 is thus made clear.


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).


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.).


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.


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


Grk “thus,” “in the same manner.”


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].”


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 .


Or “land,” “the earth.”


The antecedent is ambiguous. It could refer to the heavens, the heavens and earth, or the water and the word. If the reference is to the heavens, the author is reflecting on the Genesis account about “the floodgates of the heavens” being opened ( Gen 7:11 ). If the reference is to the heavens and earth, he is also thinking about the cosmic upheaval that helped to produce the flood ( Gen 6:11 ). If the reference is to the water and the word, he is indicating both the means (water) and the cause (word of God). This last interpretation is the most likely since the final nouns of v. 5 are “water” and “word of God,” making them the nearest antecedents.


Grk “the ungodly people.”


The same verb, λανθάνω ( lanqanw , “escape”) used in v. 5 is found here (there, translated “suppress”).


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.”


Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.


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.


Grk “in which.”


Or “pass away.”


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.


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.


Grk “be dissolved.”


Grk “being burned up.”


Grk “the works in it.”


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.


Grk “all these things thus being dissolved.”


Or “thus.”


has ὑμᾶς in brackets, indicating doubt as to its authenticity. Or “you.”


Grk “in holy conduct and godliness.”


Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω ( spoudazw ) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.


Grk “on account of which” (a subordinate relative clause in Greek).


Grk “being burned up, will dissolve.”


See note in v. 10 on “celestial bodies.”


Grk “being burned up” (see v. 10 ).


Or possibly, “let us wait for.” The form in Greek ( προσδόκωμεν , prosdokwmen ) could be either indicative or subjunctive. The present participle in v. 14 , however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here.


The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.


Grk “dwells.” The verb κατοικέω ( katoikew ) is an intensive cognate of οἰκέω ( oikew ), often with the connotation of “taking up residence,” “settling down,” being at home,” etc. Cf., e.g., Matt 2:23 ; Acts 17:26; 22:12 ; Eph 3:17 ; Col 1:19; 2:9 . Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this.


Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”


“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}.”


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.


Grk “as also in all his letters speaking in them of these things.”


Grk “in which are some things hard to understand.”


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.


Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).


Grk “knowing beforehand.”


Or “lawless ones.” sn These unprincipled men. The same word is used in 2:7 , suggesting further that the heretics in view in chapter are the false teachers of chapter .


Grk “fall from your firmness.”


The term “knowledge” ( γνῶσις , gnwsis ) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20 . This term is found in 1:5 and 1:6 .


Or “until.”


places the word in brackets, indicating doubts as to its authenticity. Grk “day of eternity.”


The phrase “This is what we proclaim to you” is not in the Greek text, but has been supplied to clarify the English. The main verb which governs all of these relative clauses is ἀπαγγέλλομεν ( apangellomen ) in v. 3 . This is important for the proper understanding of the relative clauses in v. 1 , because the main verb ἀπαγγέλλομεν in v. 3 makes it clear that all of the relative clauses in vv. 1 and 3 are the objects of the author’s proclamation to the readers rather than the subjects . To indicate this the phrase “This is what we proclaim to you” has been supplied at the beginning of v. 1 .


Grk “That which was from the beginning, that which we have heard…”


Or “proclaim.”


In the Greek text the prologue to 1 John (vv. 1-4 ) makes up a single sentence. This is awkward in Greek, and a literal translation produces almost impossible English. For this reason the present translation places a period at the end of v. 2 and another at the end of v. 3 . The material in parentheses in v. 1 begins the first of three parenthetical interruptions in the grammatical sequence of the prologue (the second is the entirety of v. 2 and the third is the latter part of v. 3 ). This is because of the awkwardness of connecting the prepositional phrase with what precedes, an awkwardness not immediately obvious in most English translations: “what we beheld and our hands handled concerning the word of life…” As J. Bonsirven ( Épîtres de Saint Jean [CNT], 67) noted, while one may hear about the word of life, it is more difficult to see about the word of life, and impossible to feel with one’s hands about the word of life. Rather than being the object of any of the verbs in v. 1 , the prepositional phrase at the end of v. 1 (“concerning the word of life…”) is more likely a parenthetical clarification intended to specify the subject of the eyewitness testimony which the verbs in v. 1 describe. A parallel for such parenthetical explanation may be found in John 1:12 ( τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ , toi" pisteuousin ei" to onoma autou ).


The ἵνα ( Jina ) here indicates purpose.


Or “communion”; or “association” (a reality shared in common, so in this case, “genuine association”). This term also occurs in vv. 6, 7 .


“Thus” is supplied to indicated the resultative nature of the Greek conjunction καί ( kai ) at the beginning of v. 4 .


sa). Although the majority of Byzantine minuscules are split between the two readings, the Textus Receptus reads ὑμῶν . It is possible that ὑμῶν represents a scribal assimilation to John 16:24 . As far as the immediate context is concerned, either reading could possibly be original, since the recipients have already been mentioned in 1:2 ( ὑμῖν , Jumin ) and 1:3 ( ὑμῖν ), while it might seem more natural for the author to be concerned about the fulfillment of his own joy than his readers’ (cf. 2 John 4, 12 ; 3 John 3 ). Overall, the first person pronoun is preferred on both external and internal grounds.


Grk “be fulfilled.” sn This is what we proclaim to you…so that our joy may be complete. The prologue to 1 John ( 1:1-4 ) has many similarities to the prologue to the Gospel of John (1:1-18). Like the prologue to the Fourth Gospel, the prologue to 1 John introduces the reader to important themes which will be more fully developed later in the body of the work. In the case of 1 John, three of these are: (1) the importance of eyewitness testimony to who Jesus is (cf. 4:14, 5:6-12 ), (2) the importance of the earthly ministry of Jesus as a part of God’s revelation of himself in Jesus Christ (cf. 4:2, 5:6 ), and (3) the eternal life available to believers in Jesus Christ ( 5:11-12, 5:20 ). Like the rest of the letter, the prologue to 1 John does not contain any of the usual features associated with a letter in NT times, such as an opening formula, the name of the author or sender, the name(s) of the addressee(s), a formal greeting, or a health wish or expression of remembrance. The author of 1 John begins the prologue with an emphasis on the eyewitness nature of his testimony. He then transitions to a focus on the readers of the letter by emphasizing the proclamation of this eyewitness (apostolic) testimony to them. The purpose of this proclamation is so that the readers might share in fellowship with the author, a true fellowship which is with the Father and the Son as well. To guarantee this maintenance of fellowship the author is writing the letter itself (line 4a). Thus, in spite of the convoluted structure of the prologue in which the author’s thought turns back on itself several times, there is a discernible progression in his thought which ultimately expresses itself in the reason for the writing of the letter (later expressed again in slightly different form in the purpose statement of 5:13 ).


The καί ( kai ) at the beginning of 1:5 takes on a resumptive force, indicated by the phrase “heard from him and announce to you,” which echoes similar phrases in 1:2 and 1:3 .


The word “gospel” is not in the Greek text but is supplied to clarify the meaning. See the note on the following word “message.”


The word ἀγγελία ( angelia ) occurs only twice in the NT, here and in 1 John 3:11 . It is a cognate of ἐπαγγελία ( epangelia ) which occurs much more frequently (some 52 times in the NT) including 1 John 2:25 . BDAG 8 s.v. ἀγγελία 1 offers the meaning “message” which suggests some overlap with the semantic range of λόγος ( logos ), although in the specific context of 1:5 BDAG suggests a reference to the gospel. (The precise “content” of this “good news’ is given by the ὅτι [ Joti ] clause which follows in 1:5 b.) The word ἀγγελία here is closely equivalent to εὐαγγέλιον ( euangelion ): (1) it refers to the proclamation of the eyewitness testimony about the life and ministry of Jesus Christ as proclaimed by the author and the rest of the apostolic witnesses (prologue, esp. 1:3-4 ), and (2) it relates to the salvation of the hearers/readers, since the purpose of this proclamation is to bring them into fellowship with God and with the apostolic witnesses ( 1:3 ). Because of this the adjective “gospel” is included in the English translation.


The referent of the pronoun “him” is not entirely clear in the Greek text; it could be either (1) God the Father, or (2) Jesus Christ, both of whom are mentioned at the end of v. 3 . A reference to Jesus Christ is more likely because this is the nearest possible antecedent, and because God (the Father) is specifically mentioned in the following clause in v. 5 .