Peter now turns to his immediate readers. He warns them of the false teachers’ greed, that is, their desire to acquire more and more things for themselves and for their own exclusive benefit. The object of their greed is not mentioned, but perhaps New English Bible is correct in identifying it as “greed for money.” If this interpretation is correct, the phrase in their greed may be rendered as “Because they are greedy,” “Because these false teachers are greedy,” or “Because these false teachers want a lot of money.” This greed leads them to exploit Christians, that is, to “make a profit” (Good News Translation) from the members of the Christian community, or possibly, to “take advantage of” the Christians. One way they will do this is with false words. The Greek word translated false primarily means “invented,” “fabricated,” or “made up” (as in Good News Translation “made-up stories”). False words therefore are stories or accounts or teachings that have no factual basis but are simply the result of the clever imaginations of the false teachers. This of course is related to 1.16, “cleverly devised myths,” and the meaning is essentially the same, although Peter uses a different Greek word. What is being asserted here is that it is not the apostles and Christian teachers, but the false teachers, who are depending on concocted fairy tales.

The second half of the verse speaks of the judgment and destruction of the false teachers. Condemnation and destruction may be taken as having the same meaning, in which case the two clauses can be taken as parallel to each other. On the other hand condemnation may refer more specifically to the process of judgment in order to assess just punishment. Destruction can then be taken as the result of punishment: they will be punished to such an extent that they will be utterly destroyed. Here both condemnation and destruction are personified, that is, they are spoken of as if they are persons who are able to act. Good News Translation has shifted the focus from the personified action to the doer of the action; hence “For a long time now their Judge has been ready, and their Destroyer has been wide awake!” It is clearly understood in the text that the agent in the judgment and destruction of the false teachers is God himself, and if necessary this information can be included in the translation; for example, “God, who judges them, is the one who will destroy them.”

From of old refers to a time in the distant past, although the text does not indicate when or where their condemnation was pronounced. Among the possibilities suggested by commentators are:

1. The condemnation of false prophets in the Old Testament already included the condemnation of false teachers, and that condemnation shows how the false teachers will be judged and punished.

2. The examples in the following verses (verses 4-9) are pictures of the coming judgment, which means that the false teachers will be judged in a similar manner. For further discussion, see comments on Jude 4.

Has not been idle and has not been asleep are parallel expressions, stressing certainty and nearness of both judgment and destruction. It is possible that the time of punishment is associated with the end of the age, which will be signaled by the Parousia. There are in fact some references in the New Testament to the effect that the last days before the end will be characterized by the appearance of false prophets and false teachers (as in Matt 24.24; 1 Tim 4.1). In certain languages the order of the two verb phrases may be reversed; for example, “has been wide awake and ready to punish them.”

An alternative translation model for this verse is:
• Because these false teachers want a lot of money, they will take advantage of you by telling you made-up stories. For a long time now, God their Judge and Destroyer has been ready and wide awake to punish them.

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 .

The destruction of creation described in verses 10 and 12 pictures a return to chaos, disorder, and lifelessness. Verse 13, however, talks about a new creation to replace the old creation that will be destroyed. Whether this is an entirely new creation or a renewal of creation will depend on our interpretation of the previous verses, especially the last part of verse 10.

His refers to God. The promise referred to is probably Isa 65.17 or 66.22, or both. For heavens see comments on verses 5 and 10 above.

We includes the writer and all his readers. One possible translation is “we Christians.”

Righteousness may be “justice” or “goodness,” but it is probably better taken as living according to God’s demands, doing God’s will. Righteousness here is personified, that is, it is spoken of as acting like a person; this may not be natural in some languages, and therefore the clause may need to be restructured; for example, “people everywhere will live according to God’s will.” Dwells describes both constancy and naturalness, that is, it will be part of the nature of people to live righteously. Translations find different ways of capturing the intent of the idiom righteousness dwells; for example, New English Bible “the home of justice,” An American Translation “uprightness will prevail.”

An alternative translation model for this verse is:
• But we Christians wait for the new heavens and new earth that God has promised (to bring into being), where people everywhere will live according to God’s will (or, do what God wants them to do).

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 .

A special problem is raised by verses 3 and 4 with regard to determining whether God or Jesus is the person referred to by the third person pronouns. Decisions reached on this matter will affect the interpretation of these two verses. It is because of this that a more detailed analysis of this problem is presented below.

1. Who does His refer to in the expression His divine power? The choice is of course between God and Christ. Many translations simply have His here, thus retaining the ambiguity of the text. However, Good News Translation has resolved the ambiguity by translating “God.”

It should be noted first of all that verse 3 begins with a Greek particle sometimes translated “as” or “seeing that”; this has led many interpreters to connect verse 3 with verse 2, and then to regard verses 3 and 4 as an expansion of verse 2. This opinion is by no means universal, since there are some other interpreters who favor connecting verse 3 with what follows. One primary reason for this preference is that verse 3 doesn’t have a finite verb but has a Greek form called “the genitive absolute,” which is usually used at the beginning of a paragraph. In view of this, many translations leave the particle untranslated and treat verse 3 as a new sentence.

Whether verse 3 is treated as a new sentence or as a part of verse 2, the fact remains that, in the latter part of verse 2, both God and Jesus are mentioned, with Jesus being mentioned last. It would be logical then to take Jesus as the subject of the very next clause. In fact, were it not for the paragraph break, the Greek text would easily favor Jesus Christ as the person referred to by the pronoun “his.” It should be noted, however, that connecting verse 3 with verse 4 would favor “God” (as in Good News Translation).

A further consideration is the expression divine power, which was a popular term in Greek literature. In the New Testament, however, it is used only here, which is one indication of how this letter has been influenced by Greek literature. It should be mentioned, however, that the Greek adjective for divine is used also in Paul’s speech at the Areopagus (Acts 17.29, “the Deity” or “divine likeness”), and that the equivalent expression “the power of God” is frequently used in the New Testament. “Divine power” is of course a natural way of describing God’s power; and this seems to favor “God” as the one referred to by “his.” It should be noted, however, that in verse 1 the letter has just used the expression “the righteousness of our God and Savior Jesus Christ.” There is of course a possibility of rendering this as “our God and the Savior Jesus Christ,” as indicated in the discussion of 2 Peter 1.1. But considering all the arguments, it is probably best to understand the expression as referring to one person, namely, Jesus Christ, rather than to both God and Christ. If this is the case, then it will not be strange to talk of Jesus as having “divine power,” and this expression does not necessarily exclude Jesus as the person indicated by His.

2. Who is referred to by him in the knowledge of him who called us, and who is referred to by his in to his own glory and excellence?

It would be logical to identify the person referred to here with the person referred to in the first part of this verse. This in fact is what most translations do; that is, if God is the subject of the first part of the sentence, then God is kept as the subject of all of verses 3 and 4.

It should be noted that, in the New Testament, the function of calling people to become God’s people is usually assigned to God and not to Jesus Christ (see Rom 8.30; 2 Tim 1.9; 1 Cor 7.15; 1 Peter 5.10; and other passages). This favors God as the one referred to here. However, we cannot be dogmatic at this point, since there are just too many passages where “called” is in the passive form, with the implicit agent either God or Jesus Christ.

3. Who does he refer to in the clause at the beginning of verse 4, by which he has granted us? Again he can refer to either God or Christ. If we take the position that him in of him who called us is God, then it is logical to conclude that God is also the one referred to in by which he has granted us. The same holds true of course if we come to the conclusion that these clauses refer to Jesus Christ.

In summary, then, the following alternatives are possible:
A. “his divine power”—God
“through the knowledge of him who called us”—God
“by which he has granted us”—God

B. “his divine power”—Christ
“through the knowledge of him who called us”—Christ
“by which he has granted us”—Christ

C. “his divine power”—Christ
“through the knowledge of him who called us”—God
“by which he has granted us”—God

D. “his divine power”—God
“through the knowledge of him who has called us”—Christ
“by which he has granted us”—Christ

Most translations follow one of the above alternatives. Our preference for this Handbook is alternative C.

A translator’s decision as to whether the subject of this verse is Christ or God will determine how divine power is translated. If the subject is Christ, then we may say “Christ, through his power as God,” but if God is the subject, then a possible translation is “God, through his own power.” In the light of the discussion above, we recommend the former as the more reasonable interpretation, namely “Christ, through his power.”

Has granted translates a Greek verb that means “to give, bestow, present something to someone,” but is used especially when the giver is either a king, a high official, or God himself (see Mark 15.45).

A literal translation would give the understanding that it is divine power that is the source of these gifts. It is clear, however, from the analysis of the verse that it is Christ (or God) who bestows these gifts, and he bestows them through (or because of) his divine power. In other words, Christ (or God) has made use of his divine power in order to grant his people what they need.

Who are the people who receive the gift? Who does us refer to? There are three possibilities:

1. It can refer to Peter and the other apostles. This position has some validity, since there seems to be a contrast between “us” in verses 3 and 4a and “you” in verse 4b. Understood this way, “us” then will be translated in the exclusive form in languages that make a distinction between the exclusive and inclusive (“we not including you” as contrasted with “we including you”). It is, however, unlikely that it is only the apostles that are meant here, considering the purpose of the gifts of God, which is to enable someone to live a godly life.

2. It can refer to Peter and his readers, in which case “us” is inclusive.

3. It can refer to Christians in general. This would explain why Peter switched from “us” to “you” in the second part of verse 4. He has been talking about all Christians in verses 3 and 4a, but in verse 4b he addresses his readers directly.

Therefore it is best to translate us as inclusive in those languages that make a distinction.

The expression all things accents the completeness of God’s gift. He has given us all things that pertain to life and godliness, that is, everything that we need in order to live a life of piety and godliness.

The expression life and godliness is best understood, not as two separate elements, but as two related words, with one word describing the other. Such a construction is known as “hendiadys,” meaning one thing is expressed by saying two things. An example of this construction is “grace and apostleship” in Rom 1.5, which means “the grace (or, the privilege) of being an apostle.” So here life and godliness means “godly life” or “the way God wants us to live.” The word for godliness is used elsewhere in this letter (1.6, 7; 3.11; and see also 2.9). It is a Greek term and is used many times in the Pastoral letters (1 Timothy, 2 Timothy, Titus). Outside of Jewish-Christian usage it meant piety toward the gods. In this letter it covers both worship of God and proper conduct arising out of such worship; see Good News Translation “a truly religious life,” and New English Bible “true religion.” We may also say “to live as a Christian really should live,” or idiomatically, “to walk one’s life as a Christian should really walk (or, live).”

The phrase through the knowledge of is similar to “in the knowledge of” in verse 2 above, except that the Greek preposition for through used in this verse puts emphasis on the instrumental relationship, hence “by means of our knowing” (or “… knowledge of”), although it is also possible to render it as “because we have come to know.” The expression of him (Good News Translation “the one”) may be too vague in many languages. It may be necessary to identify who of him refers to; for example, “God, the one…” or “Christ, the one…” (see the discussion under “C”).

Who called us: as we have noted above, us refers to Christians in general. To his own (Good News Translation “share in his own…”) can also be translated as “to have a part in his own….” Glory is one of those New Testament words that are hard to translate because they can be interpreted and understood in so many ways. For instance, glory can refer to God’s greatness or majesty, to a bright light from God, to God’s power, to honor and praise, or to a blessed state in the presence of God. Central to the meaning of glory is the praise and honor people express toward God, but here it seems best to understand glory as referring to the very nature or the very person of God, whom people praise, and to the privilege God gives his people of sharing the praise God receives, simply because they are God’s people and have been welcomed into his presence. Excellence refers to God’s moral excellence or goodness (see 2 Peter 1.5 for a more detailed discussion on “goodness”).

In many languages it will be necessary to break the complex sentence in this verse into two sentences; for example:
• Jesus, through his own power, has given us everything we need to live as Christians really should. This is possible because we have come to know God. He is the one who has called us to have a part in his greatness and moral goodness.

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 .

The letter now moves from the common meals to the day-to-day behavior of the false teachers.

They have eyes full of adultery is literally “having eyes full of an adulteress,” with “adulteress” understood in a general way as referring either to the act of adultery or to adulterous women (Good News Translation “immoral women”). The inclusion of the word full indicates that they are entirely engrossed and preoccupied with what they are doing. The whole expression can then be understood in two ways:

1. Every time they look at a woman, they think of committing adultery with her, or negatively, they cannot look at a woman without thinking of themselves as being in bed with her.

2. They are always engrossed in looking for immoral women so that they can have illicit sexual relations with them.

While the first of these alternatives makes more sense, the second takes seriously the fact that the text says “adulteress,” not “adultery”; in other words it focuses on desire for the person rather than on desire for the act. Languages have varying ways to translate “immoral women.” Examples are “easy women” or “women with easy hearts.”

Insatiable means “unceasing,” “restless,” “unsatisfied.” In the Greek text insatiable for sin is connected with the previous statement and directly related to eyes, which means that not only are their eyes always looking for women with whom they can commit adultery, but they are also looking for other opportunities to commit sin. Eyes is used figuratively here to refer to the whole person, and the translator may need to express the meaning in plain terms, especially if this figurative usage of “eyes” is not natural in the language of the translation; for example, “they are never happy unless they are sinning,” or “they never stop wanting to do sinful things.”

Not only are they preoccupied with adultery and other sexual perversions, but the false teachers also entice unsteady souls. Entice comes from the world of fishing and hunting; it means “to lure with a bait,” hence Good News Translation “lead … into a trap.” In certain languages this idea is rendered idiomatically; for example, “lure the hearts of” or “seduce the hearts of.” Souls here means people, and these people are described as unsteady. This translates a word that occurs only here and in 3.16 in the whole Bible; it means “weak” (Good News Translation), “unstable,” “wavering” (Knox). The “unstable” people are those whose foundation in the Christian faith is rather weak, and who therefore can be led astray very easily, not only in their understanding of the Christian message, but also in their actions. Some identify these people as new converts in the Christian faith. Other ways of expressing this are “weak-hearted people,” “people who have little faith,” or “people who are not sure of what they believe.” The sentence may be rendered “They entice people who are not sure of what they believe to commit sin.”

In contrast to the unsteadiness of their victims, the false teachers have hearts trained, but their training is in greed. The heart is the center of emotion, will, and affection; it can be used figuratively to mean the whole person. Trained translates a participle of a verb that comes from athletics; it means “to exercise” and is used of an athlete exercising in the gymnasium and preparing to participate in athletic contests. Here it is the opposite of “unsteady,” which was used to describe the victims of the false teachers. Unfortunately, however, they are well trained not for good but for ill. The term greed is related to the earlier term insatiable; it means “avarice,” “covetousness,” and is an apt description of a person who is never satisfied and always desires to have more. Trained is a perfect participle, which means that greediness has already become a habit for these false teachers; they have become experts in taking advantage of others in order to acquire for themselves the things for which they crave. Other ways of expressing this clause are “They train their hearts or minds to be greedy,” “They train their hearts or minds to continually want what other people have,” or “They are experts in acquiring whatever they want.”

Having described the false teachers in this very disapproving manner, it is no surprise that Peter now pronounces a curse on them. The expression Accursed children is literally “children of a curse,” which is an idiom based on a Hebrew way of speaking. To be a child of something is to be included in something and share in its characteristics, as for example “children of iniquity” (Hos 10.9, KJV), which Revised Standard Version translates as “wayward people” (positioning it in verse 10 of that chapter). Therefore to be “children of a curse” means that these people share the characteristics of being accursed. A literal translation may give the wrong meaning, for it may give the idea that these people are real children when in fact they are adults.

A curse is something that one person can pronounce on another but in fact cannot bring it to pass, for a curse is always addressed to a higher power, calling on that higher power to do something bad to the person upon whom the curse is pronounced. So here the higher power invoked is most probably God (as in Good News Translation “They are under God’s curse!”), and the statement means that God is sure to punish them because of all the bad things that they have done. The expression here means the same thing as “Woe to them” in Jude 11.

An alternative translation model for this verse is:
• They are continually looking for easy women; they never stop wanting to do evil things. They seduce to commit sin the hearts of people who believe in Jesus weakly. They themselves are experts in acquiring whatever their hearts desire. Because of all the evil things they do, God will punish them.

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 .

If a translator ends verse 13 with an incomplete sentence as in Revised Standard Version, it will be necessary to begin this verse with a connecting word such as “since” or “because.”

The putting off of my body is literally “the putting off of my tent” (as in Good News Translation “I shall soon put off this mortal body”)—which is another way of saying simply “my death.” The figure is not perfect here, since a tent is actually folded and not taken off like a garment. But such mixing of metaphors is quite frequent in the Scriptures (see, for example, 2 Cor 5.1-4). If the metaphor of body has been used in the previous verse, it will be helpful for a translator to keep the same metaphor in the present verse. But if the translator has avoided the metaphor in verse 13 and used a word for “alive,” it will make a better balance to talk about “dying” in this verse; for example, “I know that very soon I will die.” Note that Good News Translation has added the word “mortal” to “body.” In some languages this idea can be expressed as “this body, which will die,” or “this impermanent body.” Will be soon points to the nearness of Peter’s death. Some commentaries want to understand this to mean violent and unexpected death, but such an interpretation seems to be influenced by reading this passage in the light of John 21.18, where Jesus refers to the way Peter will die some day. The Greek word itself simply suggests swiftness, not violence.

The verb translated showed me can also mean “inform” or “indicate” and is used of special revelations (as in 1 Cor 3.13; 1 Peter 1.11). In the testament form of writing, the hero usually receives some kind of advance warning of his approaching death, and in this context that warning comes from the Lord. That Jesus gives a special communication to Peter is made clear in some translations; for instance, Good News Translation has “as our Lord Jesus Christ plainly told me,” and New English Bible “indeed our Lord Jesus Christ has told me so.” This is perhaps a reference back to John 21.18.

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 .

This verse goes back to the subject of the second coming of Christ, which was first mentioned in 1.16 but which has been interrupted by the lengthy discussion regarding the false teachers.

First of all is a way of expressing priority and importance, hence “above all.” The use of First may present a problem in translation, especially in languages that require a second point if a first point is mentioned. In such cases a natural way of expressing priority should be used without necessarily mentioning a number. See comments on 1.20, where the same phrase occurs, for other translation models.

For you must understand this, see comments on 1.20. It is not clear in the Greek text if what follows is intended to be part of the prophetic message and of the Lord’s teachings, all of which the readers have just been told to remember; however, the context seems to indicate that this is the case. In the last days is equivalent to “In the last time” in Jude 18, for which see discussion there. The expression in the last days is actually the more familiar one and is used frequently in the Greek translation of the Old Testament, the Septuagint (see Gen 49.1; Jer 30.24 [37.24 in the Septuagint]; Dan 2.28; Hos 3.5; Micah 4.1) and in many writings during the period after the apostles.

One of the features of the last days is the appearance of people who make fun of God’s message. For scoffers see also comments on Jude 18. The two verses are very similar, with these differences: Jude has only “scoffers following,” while 2 Peter has scoffers will come … with scoffing, following …; and 2 Peter has passions while Jude has “ungodly passions.” The emphasis of both statements is that the scoffers are following their own will and not God’s. It is not clear whether these scoffers are the same people as the false teachers in chapter 2, but it makes sense to understand the two groups as one and the same. Scoffing is the action that scoffers do; its double use here, scoffers … with scoffing, is perhaps a form of Hebrew idiom signifying intensity or emphasis. In some cases the two terms can be combined into one to produce a more natural translation; for example, “they will mock you,” or Good News Translation “they will make fun of you,” and New English Bible “men who scoff at religion.” Other ways to translate scoffing are “making jokes about” or “laughing at.” The mocking statements are found in verse 4, and for this reason it is desirable to put “mock” right before that verse.

An alternative translation model for this verse is:
• The most important thing is that you understand that in the days just before the end time, some people will appear whose lives are controlled by their own lusts (or, evil desires). They will mock you by saying …

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 .

Did not spare means in this context “did not refrain from punishing” or “God punished the angels who sinned. He threw them into….”

The angels are mentioned in Jude 6. The most likely background for this account is Gen 6.1-4, in which case the angels are identified with the heavenly beings (“sons of God”) who came down to earth and married mortal women. Later writings built on the Genesis account, telling of the sins of these heavenly beings and their subsequent punishment. The account in Jude 6 is based on these writings, and the present passage in turn is based on the Jude account (see Jude 6).

Cast (literally “hand over,” “deliver”) can also be “threw” (Good News Translation), “banished,” “consigned,” or “hurled.” Hell is the Greek word Tartarus, which in classical Greek mythology was an abyss under the earth reserved for the punishment of rebellious gods and human beings. There is a Greek legend to the effect that the Titans, ancient giants, were imprisoned in Tartarus by Uranus, who was known as the god of heaven and whose wife Sonia was known as the goddess of the earth. Uranus’ own son Kronos, the youngest Titan, overthrew his father and set the Titans free. Kronos, however, was overthrown by his son Zeus, who again imprisoned the Titans in Tartarus.

This legend forms the background for the reference in Enoch regarding fallen angels taking human wives and thus giving birth to evil giants.

It is possible that the term “Tartarus” was used as a substitute for the Hebrew term Sheol, since both terms have common components of meaning. At any rate, the term “Tartarus” came into use in Judaism also and is present in some writings of that time (for instance, 1 Enoch 20.2, and the Septuagint translation of Job 40.20b “he causes joy to the quadrupeds of the deep”; Job 41.31 [Greek 41.24] “the lowest part of the deep”; Prov 30.16). In some languages the closest natural equivalent of Tartarus is “the place of fire.” The danger of this rendering is that those who live in cold places may actually want to go there! Where a natural equivalent does not exist, it is possible to render the expression in a general way; for example, “a very very bad place” or “a place of punishment.” The phrase cast them into hell in many languages will need a directional word that is the equivalent of the English “down”; for example, “cast them down into hell” or “hurled them down into hell.”

The expression pits of nether gloom is taken from Jude 6 but with some modification. Nether gloom is marked as a place in Jude, “the nether gloom,” whereas in 2 Peter the same word can be understood as a quality of the pits. Another difference is that 2 Peter uses pits here, which Jude 6 uses “chains.” There is also a textual problem in 2 Peter, as indicated by the footnote in Good News Translation. Some manuscripts have “chains of nether gloom,” although the word for “chains” is different in Greek from the word used in Jude. It is difficult to understand nether gloom as describing “chains,” and some manuscripts have pits (Greek sirois) rather than “chains” (Greek seirais), thus making possible the translation pits of nether gloom, “dark dungeons” (An American Translation), or “gloomy dungeons” (New International Version). Translations based on the manuscripts that have “chains” here are “chains of deepest darkness” (New Revised Standard Version) and “chained in darkness” (Good News Translation). The textual evidence is evenly balanced between the two alternatives, but the UBS Greek New Testament has adopted seirais “chains,” and translators are advised to do the same. For a translation of “chains” see Jude 6.

The word for nether gloom is literally “darkness,” or “gloom,” and is used by the Greeks to describe the underworld or the world of the dead. If translators understand nether gloom to be a quality of “chains,” then in many languages it will be necessary to restructure this phrase; for example, “deepest darkness that surrounded them like chains,” “deepest darkness that imprisoned them like chains.” The word “eternal” that is in Jude does not appear in 2 Peter. It is clear from the text that here the state is temporary; these angels are to be chained until the judgment, which refers to the final judgment at the end of the world and which will be ushered in by the return of Christ. Judgment here should not be understood as determining whether these angels are guilty or innocent, but rather as carrying out the punishment they deserve as a result of their evil deeds. It may be necessary therefore to make this clear, and translate judgment as “punishment” or “doom” (An American Translation): “until the Day of Judgment when they will receive the punishment they deserve.”

Alternative translation models for this verse are:
• For if God did not refrain from punishing the angels when they sinned, but hurled them down into hell, where deepest (or, thick) darkness surrounded them like chains, as they waited for the Day of Judgment when he will punish them as they deserve….

Or:
• God did not refrain from punishing the angels when they sinned, but hurled them down into hell where they are kept chained in darkness, waiting for the Day when he will judge them.

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 .

Therefore connects this verse with the verses before it, primarily with the thought of the day of the Lord and the resulting end of the existing creation. For comments on beloved see Jude JUD.1.3.

Since you wait for these translates a participial phrase that can be interpreted either in a temporal sense, as in Good News Translation “as,” or as expressing reason, since, as in Revised Standard Version and New International Version. Some translations can be understood in an ambiguous way, like New English Bible “With this to look forward to.” For wait see comments on verse 12. These is translated “that Day” by Good News Translation rather than as “these things.” Either interpretation is possible in this context. These things will happen on the day when God judges the world.

Be zealous is the same verb translated “hastening” in verse 12. It may also be “do your best” (Good News Translation), “make every effort,” “do your utmost,” “make certain,” “strive,” “be diligent.” The word speaks of intense effort. For further comment see 1.10.

To be found translates a verb which is the basis of “may be found” in verse 10. Some take this as an argument for regarding “may be found” as the preferred reading in that verse; however, this is not as decisive as it looks, since it is possible that the present verse may have been read back into verse 10. To be found may also be expressed as “that God may find you…” or “that God may see that you are….”

By him may also be translated as “in him,” “in his sight,” or “with him.” The phrase can refer to Christ, but more likely God is meant, as in Good News Translation “in God’s sight.”

Without spot or blemish is taken from the vocabulary of the Jewish sacrificial system. These are the characteristics of animals that are acceptable as sacrifices. For without spot, see comments on Jude 24. This form of the word for without … blemish is used only here in the New Testament; in ordinary Greek it is used in an ethical sense, hence “morally blameless.” The two terms taken together compare Christians to perfect sacrificial animals and characterize Christian life as morally faultless and ethically irreproachable.

Peace may be interpreted as a state characterized by serenity, tranquility, contentment and freedom from trouble, or right relationship with one another, or more likely, right relationship with God. The third interpretation is reflected in Good News Translation (so also New English Bible, New International Version).

The Greek words in this clause (literally, “strive to be spotless and blameless in him [or, by him] to be found in peace”) can be put in different orders, depending on the meaning that the translator wants to bring out. Among the possibilities are the following:

1. “Strive to be found by him spotless and blameless and in peace.” This is the meaning reflected in Revised Standard Version.

2. “Strive to be found at peace with him, spotless and blameless in his sight.” This is the meaning reflected in Good News Translation.

3. “Strive to be spotless and blameless, so that you will be found by him to be at peace.” This is the meaning reflected in Jerusalem Bible, “do your best to live lives without spot or stain so that he will find you at peace.”

Alternative translation models for this verse, following the three possible interpretations mentioned above, are:
• Therefore, my friends, as you wait for the day when God will judge the world, you must do your best to have him find you pure and faultless and with peaceful hearts.

Or:
• Therefore, my friends … you must do your best to have him find you pure and faultless and at peace with him.

Or:
• Therefore, my friends … you must do your best to be pure and faultless, so that God sees that you are living at peace (or, with peaceful hearts) when he comes.

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 .