This verse has some similarities with Jude 9. However, Peter omits any reference to the story of Michael and the body of Moses, and instead comes up with a general statement. Could it be that he could assume a knowledge of Jude among his readers? A more probable reason is that this is in keeping with his tendency to reduce if not eliminate altogether quotations from and allusions to literature outside the Old Testament. (See, for example, comments on his treatment of Jude 6 in 2.4, and on Jude 7 in 2.6).
The verse starts with whereas, which marks the contrast of what follows to the previous statement. In some languages it will be quite natural to express this contrast as follows: “Consider the angels (or, God’s messengers)! They are so….”
The angels are described as greater in might and power. Might and power are words of similar meaning. Their being mentioned together may be either a hendiadys (two expressions for a single idea), with might describing power, hence “mighty power,” or a way of marking intensification, hence “having so much more power.” A third possibility may be mentioned, and that is to interpret might as emphasizing outward physical strength, and power as emphasizing inward, spiritual virtue. It should be noted, however, that power can also be used to describe physical strength, and it is clearly understood as spiritual strength when properly marked as such by the context. Therefore the phrase angels, though greater in might and power may also be rendered as “angels, though they are much more powerful physically and spiritually (in their hearts)” or “angels, who are so much more powerful….”
The Greek text does not make clear who the angels are being compared with. Are they being compared with the false teachers or with the “glorious ones” in verse 10? Either alternative seems to be acceptable, depending on how them (in do not pronounce … upon them) is interpreted. The verse then can be saying one of the following:
1. The false teachers insult the glorious ones, but in contrast the angels, who are much more powerful than the false teachers, do not even do this (that is, insult the glorious ones). Here them refers to the false teachers, and the ones that the angels do not insult are the glorious ones.
2. The false teachers insult the glorious ones, but in contrast the angels, who are even more powerful than the glorious ones, do not even do this (that is, insult the glorious ones.) Here them is interpreted as referring to the glorious ones rather than to the false teachers.
3. The false teachers insult the glorious ones, but in contrast the angels, who are even more powerful than the false teachers, do not insult the false teachers. Here them refers to the false teachers, who are also the ones the angels do not insult.
4. The false teachers insult the glorious ones, but in contrast the angels, who are more powerful than the glorious ones, do not insult the false teachers.
Good News Translation takes the first of these interpretations, except that it is not very clear who are the ones that the angels do not insult. It seems clear in New International Version that the angels do not insult the glorious ones, but it is not clear with whom the angels are being compared. An American Translation follows the second of these alternatives: “even angels far superior to these beings in strength and power bring no abusive charge before the Lord.” Most other translations leave all these ambiguities alone.
It is best to resolve the above ambiguities in translation. For the purposes of this Handbook, the first two alternatives seem preferable, and of these two the second is slightly favored.
Reviling judgment is similar to the expression found in Jude 9, and we may refer to the discussion there. As the New Revised Standard Version footnote indicates, there is a textual problem connected with before the Lord: “Other ancient authorities read before the Lord; others lack the phrase.” Some very important manuscripts have the reading “from the Lord,” whereas some other manuscripts omit the phrase altogether. The difference in Greek between “from the Lord” and “before the Lord” is a matter of a suffix only: para kuriou (genitive case) as against para kuriō (dative). Most modern translations follow the reading “before the Lord,” which means “in the presence of the Lord” (Good News Translation), who functions as judge. “Lord” here most probably refers to God. The picture is that of a heavenly court, where the “glorious ones” are on trial, and the angels are witnesses, but they refrain from harsh and insulting words in their testimony. The phrase before the Lord may also be expressed as “when they were before the Lord (God),” “when they were in the presence of God,” or in certain languages it will be necessary to say “when they were standing before God.” If “from the Lord” is the accepted reading, then the Lord will not be judge but accuser, and the angels are the Lord’s messengers, who, however, do not use slanderous words in presenting the Lord’s accusations before the court, because of their respect for these celestial beings. The omission of the words before the Lord in some manuscripts can be explained as an influence of the text of Jude 9.
An alternative translation model for this verse is:
• Consider the angels (or, God’s messengers)! They are much more powerful than the false teachers. But they do not use insulting language when they accuse these teachers in the presence of God.
Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .