I intend is in the future tense in the Greek; this is reflected in Good News Translation “I will always remind you” (and see also New English Bible “I will not hesitate to remind you”). A translation should be avoided that excludes this letter, that is, one which gives the idea that Peter will in the future remind his readers by writing yet another letter. A more appropriate way of understanding the future tense here is in the sense of including the present: “I will always remind you, as I am doing now.” In this sense New Revised Standard Version is quite appropriate: “I intend to keep on reminding you.” We can also express this sentence as “I will continually bring these matters to your attention” or “I will continually cause you to remember these things.” In some languages there will be idioms that will capture this meaning quite satisfactorily; for example, the English idiom “jog your memory.”

These things refers back to verses 3-11, which contain a summary of Peter’s message and of the apostolic message in general.

You know them refers back to The First Letter from Peter, which forms a background to The Second Letter from Peter and which the readers are assumed to have read. Many of the things discussed in 2 Peter are also found in 1 Peter, such as the importance of being steadfast (1 Peter 1.3-9) and the possibility of sharing in divine glory (1 Peter 1.8; 5.1).

Are established translates a verb that indicates solid grounding in and firm commitment to something, as in Good News Translation “firmly grounded,” and New English Bible “well grounded.” Are established in many languages can be rendered as “are deep in your heart” or “are firmly fixed in your heart.” The truth that you have refers to the Christian message that the believers have been taught since their conversion and baptism. Truth is often used in the New Testament to designate the Christian message in general (see, for instance, Gal 2.5; Eph 1.13; Col 1.5; 2 Thes 2.12-13; 2 Tim 2.15; James 1.18). Here we can see the development of a body of authoritative Christian teaching to which believers have to give their allegiance. This truth that the believers have is something they received as a result of proclamation and teaching (New Revised Standard Version “the truth that has come to you”); it was handed down to them through the Christian community’s ministry of preaching and nurture. Some translators may be able to follow New Revised Standard Version “that has come to you.” However, in certain languages it will be difficult to talk about an abstract idea such as truth performing an action, that is, “coming.” In this case we can say “you heard the true teachings” or “the true teachings were preached (or, taught) to you.”

An alternative translation model for this verse is:
• Therefore I will continually cause you to remember those things, even though you know them already. The true teachings that were taught to you are also firmly fixed in your heart (or, mind).

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 .

For beloved see comments on Jude 1.3.

Now is emphatic; its function is to emphasize that it is not one letter but two that have been written. This may stress Peter’s deep concern for his readers, or the importance of the subject matters he is dealing with in the letters.

Referring to this letter as the second letter almost certainly implies that the earlier one is The First Letter from Peter. Both letters serve as “reminders.” This reminds us of 1.13, where the same Greek word is used, and where it is established that the present letter is a testament. The testament form of writing, however, has been abandoned for the whole of chapter 2, so that here, at the beginning of chapter 3, it is Peter’s intention to go back to it. If the first of the two letters referred to is indeed 1 Peter, this suggests that both letters are intended to be testaments. The use of the word reminder also suggests that the readers already know what they are being reminded of. Them clearly refers to the two letters, hence Good News Translation “both letters.”

Aroused can also be “stimulated,” “awakened,” or “stirred up.” Sincere translates an adjective found only here and in Phil 1.10, and which can be translated literally “examined by the sun’s light and found to be genuine,” and hence “pure,” “without blemish,” “free from falsehoods.” In the present context it points to moral and ethical purity, uncontaminated by sensual passion and the other vices of the false teachers. Sincere mind can therefore be translated as “pure thoughts” (Good News Translation), “wholesome thinking” (New International Version), “true understanding” (Jerusalem Bible), “minds uncontaminated by error” (Phillips). It should be noted that Revised Standard Version can be interpreted to mean that the minds are already sincere, and all that is needed is for these sincere minds to be aroused. The meaning of the Greek text is reflected more accurately in Good News Translation, where it is clear that the purpose of the two letters is to stir up pure thoughts in the readers’ minds. The clause I have aroused your sincere mind by way of reminder may therefore be rendered as “I have reminded you of these things in order to stimulate your minds to think pure (or, clean) thoughts” or “I have … in order to stir up your minds to think pure….”

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 speaks of the effects the false teachers have in the Christian community. The first effect is that many will follow their licentiousness. The Greek word translated licentiousness is a general term for immorality (as in Good News Translation “immoral ways”), with special emphasis on sexual excesses, hence “sensuality,” “indecency.” We should, however, avoid using a term for a particular kind of sexual sin in translating this word. Two other ways of rendering the expression licentiousness are “evil sexual practices” or “indecent conduct.”

It should be noted that in Jude 4 licentiousness is related to the perversion of God’s grace; such a statement is absent in 2 Peter.

Many may refer either to people in general, or more likely to some members of the Christian community. If this second alternative is chosen, then it can be made clear in the translation; for example, “many Christians” or “many of God’s people.”

The word translated follow is used only in this letter (here and in 1.16; 2.15) and nowhere else in the New Testament. It means doing the same thing, acting in the same manner, imitating someone.

A second effect of the activities of the false teachers is expressed in the second half of the verse: the Christian way of life will be open to ridicule from those outside the Christian community. Them is ambiguous, since it can refer either to the false teachers or to the many who follow them. Many translations keep the ambiguity, but most commentaries interpret them as referring to the false teachers. If this interpretation is correct, translators in some languages will need to expand Good News Translation‘s rendering slightly and say “and because of what these teachers do.”

The way of truth is a Hebrew expression that means “the true way” or “the right way” (see Gen 24.48). In the book of Acts the Christian faith is known as “the Way” (meaning “path” or “road”; see, for example, Acts 9.2; 19.9), “the way of salvation” (Acts 16.17), and “the way of the Lord” (Acts 18.25). It is in this light that we can take the way of truth as a technical term for the Christian way of life. Other ways of expressing it are “the true way,” “the true path,” “the way that leads to God” (where “truth” is interpreted as having the meaning “God”). In addition to the way of truth, 2 Peter also uses “the way of righteousness” (2.21) and “the right way” (2.15). All three of these expressions are used to refer to the Christian way of life with its moral and ethical demands.

Reviled translates a Greek word that is literally translated “blaspheme,” and means here “speak against,” “speak evil of” (Good News Translation), “slander,” “insult,” “ridicule.” The text does not say who will do the blaspheming, but it is clear that non-Christians are meant. As a result of Christians imitating the false teachers, the Christian community as a whole receives a bad name from non-Christians. Reviled may also be rendered as “say evil things about” or “speak bad about (or, against).”

An alternative translation model of this verse is:
• Even so, many of God’s people will imitate the evil practices of these teachers, and because of the things that they do, people will say bad things about the True Way (or, the Way that leads to 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 .

Waiting can also be “looking for,” “expecting”; it is used of expectation of the coming end time (see, for instance, Matt 11.3; Luke 7.19-20). For further discussion see comments on Jude 21, where the same word is used. Hastening can also be “earnestly desiring” (Revised Standard Version footnote), “striving for,” “looking for,” “waiting for.” This is so because the Greek participle here can be derived from a verb that means “to be eager” or “to be zealous” (hence, “desire earnestly”), or from another verb that means “to hasten,” “to speed up.” The main question here is whether Christians can cause the day of the Lord to come more quickly by their actions (in this case, by living godly and holy lives), or whether this is solely in the hands of God, and the only thing that Christians can do is to longingly expect it. The verb allows for either possibility; background literature, however, favors the interpretation hastening. In Rabbinic literature there are references attesting to the belief that repentance does bring in the end. A passage from 2 Clement (12.6) cites a statement from Jesus to the effect that when Christians live godly lives and refrain from sexual impurities, then the kingdom of God will come. Connected with this, of course, is the delay of the Parousia, which is motivated by God’s desire for people to repent; in the light of this, repentance may be said to ultimately affect the eventual return of the Lord. Most translations prefer this second possibility; for example Good News Translation “do your best to make it come soon,” New International Version “speed its coming,” New English Bible “work to hasten it on.” For the first alternative, see Jerusalem Bible “long for the Day of God to come.”

The expression the coming of the day of God is unusual in two ways:

1. The word for coming is usually used in connection with a person, such as Christ or the Son of Man, but not with a day or a time. It does seem that this usage was a later development.

2. The day of God is used nowhere else with the same Greek terms in the New Testament. Here it seems to be used as a parallel for “the day of the Lord” in verse 10. If this is the case, it is possible to translate the two expressions in the same way; and this is especially important for languages where the same word is used for both “Lord” and “God.” However, the distinction can be maintained, in which case the focus of the day of God would be the function of God as judge, hence “the day when God will judge the world.”

It is possible therefore to restructure the expression the coming of the day of God as “the day when God will come as judge” or “the day when God will come to judge the world.” The sentence waiting for and hastening the coming of the day of God may be rendered as “as you wait for the day when God will come to judge the world, and do your best to make that day come soon.” For ways to express “judge” see comments on “condemnation” and “judgment” in 2.3, 4 and Jude 15.

Because of which (or “on account of which”) expresses result or effect, which will follow on the coming of the day of God (see, for example, Translator’s New Testament “That Day will cause,” New English Bible “that day will set…”). In many cases this is simply stated as something that happens at that time: Good News Translation “the Day when,” Phillips “This day will mean.” What the expression seems to stress is that the calamities at that time will not be due to natural causes but to divine action. So in a real sense it is not the day that causes these things to happen, but God. This is important in view of contemporary Greek philosophy, which believed that nature acts by itself, and that events happen according to a natural pattern.

Kindled recalls “stored up for fire” in verse 7, although here it is the heavens that will be burned up. For dissolved, elements, and fire, see comments on verse 10. The word for melt appears only here in the New Testament; in the Old Testament Greek Septuagint it is used to describe the melting of the mountains on the day of the Lord (for example, Isa 63.19 [Septuagint 64.1]; Micah 1.4). See also comments on verse 10.

An alternative translation model for this verse is:
• … as you wait for the day when God will come to judge the world, and do your best to make that day come soon. That day is the one when fire will burn up and destroy the heavens, and heat will melt the heavenly bodies.

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 .

Verse 2 begins with the traditional Christian greeting grace and peace. Grace (charis) resembles a greeting (chaire) commonly used among Greek speakers, and it refers to God’s undeserved love and favor. Peace, on the other hand, reflects an expression used among Jewish people, and it denotes total health, total well-being, or in other words, everything that God bestows on people for them to enjoy life in all its abundance. Both of these words are now combined in a Christian greeting which, judging by its presence in other letters as well, seems to have been the traditional and popular greeting among Christians. It is very tempting to take these words in their full theological meaning and impact. We should remember, however, that these are part of a greeting formula and therefore must be translated according to their function within that formula.

The type of impersonal request for blessing in the clause May grace and peace be multiplied to you must be expressed in a number of languages by naming the person who gives, and also by proposing an expression of prayer or request; for example, “I pray that God may give you grace and peace in abundance” or “I pray that God may give you a great deal of grace and peace.” Since in a number of languages grace is most closely related to a term for “love,” we may translate May grace … to you as “May God show his love to you.” Peace may be expressed in certain languages as “well-being.” In other languages peace will be translated idiomatically; for example, “live in coolness and have happiness.” Therefore in such a language May grace and peace be multiplied to you (Good News Translation “May grace and peace be yours”) can be expressed as “May God show his love and cause you to live in coolness and have happiness.”

“Be yours in full measure” (Good News Translation) is literally be multiplied to you and is a distinctive feature of Jewish prayers (compare Dan 4.1; 6.25). It conveys the hope that the readers will receive grace and peace continually, and that their lives will therefore be blessed and made more pleasant as a result (compare New American Bible “be yours in abundance”; Jerusalem Bible “may you have more and more”). In certain languages May grace and peace be multiplied to you will be rendered as “May God show his love to you greatly and cause you to have much peace.”

Knowledge is one of the major themes of this letter. The word translated knowledge here is used four times, while another form of the word is found in three other places. Interpreters suggest that this emphasis on knowledge may be due to the fact that some teachers from the Gnostic groups were proclaiming that, in order to attain a life that is pleasing to God, people should have a special kind of knowledge about the universe and about the very nature of God (the name “Gnostic” comes from gnōsis, the Greek word for knowledge). In contrast to this, Peter puts emphasis on knowing God and Jesus Christ. Knowledge here is more than just having information; it includes being in a very close relationship with someone, perhaps experiencing that person’s power in our lives.

The phrase in the knowledge may be rendered as “because you know” (simple reason), “because you have come to know” (causative), “by means of your knowing” (instrumental), “as a result of your knowing” (result), or even “as a result of your experiencing the presence (or, power) of….”

As noted in the comments on verse 1, the Greek of verse 2 clearly distinguishes between of God and of Jesus … as two distinct personalities. Lord means “the one who controls,” “the one who commands,” or “the one who rules us,” so in certain languages a possessive pronoun should not be used, since that would give the impression that we own the one who controls us. It then is better to say “the one who commands (or, rules) us.” Thus the phrase Jesus our Lord may be expressed as “Jesus who controls us,” “Jesus who rules us,” or “Jesus who commands us.”

An alternative translation model for this verse is:
• May God show his love to you greatly and cause you to have peace, because you have come to experience the presence (or, power) of God and Jesus our Lord (or, the one who controls us).

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 first part of this verse is still a part of the sentence that began in verse 12, and explains why the suffering of these false teachers is justified: they suffer as a result of their wrongdoings. In the last part their evil acts have an adverse effect not only on themselves but also and primarily on others.

There is a play on words here on suffering wrong and wrongdoing (Greek adikoumenoi and adikias; the whole expression translated literally is “being treated wrongly as a reward for doing wrong”). Some translations have tried to retain this play on words; for example, Barclay “Injury they inflicted, and injury they will receive in return,” and New English Bible “suffering hurt for the hurt they have inflicted.” Another way to restructure this clause is as follows: “As they have hurt other people, so they also will suffer hurt.” It may not be possible, of course, to retain or even to compensate for these wordplays in another language. But it is still good to be aware of this rhetorical feature in order to do justice to it whenever possible.

In verses 13b-15 Peter further describes the wickedness of the false teachers. Of special interest to translators is the fact that this subsection consists of only one sentence, a form that is difficult and sometimes impossible to retain in translation. Furthermore it consists of a series of participial clauses, with the only finite verb occurring in verse 15 (“have gone astray”). Normally participial clauses are dependent on a finite verb, but here every participial clause seems to stand alone and is complete in itself. This helps in splitting the long sentence into shorter sentences, since every participial clause can be translated easily as one complete sentence.

It is also possible to start a new paragraph here, since there is a natural break at the end of verse 13a. However, if these verses are understood as describing “wrongdoing” in 13a, then a new paragraph is not necessary.

The word for count is literally “consider,” “regard,” “think.” Many translations omit this by restructuring the verse, as in Good News Translation “Pleasure for them is…,” and in New English Bible “To carouse … is their idea of pleasure.” We can also say “They get their pleasure from” or “They gain pleasure from.” Pleasure can also be “enjoyment,” but the term is used only in a negative sense in the New Testament. To revel translates a Greek noun that primarily means “luxury,” but in the present context it means excessive self-indulgence in eating and perhaps in sexual activity. The purpose of such activity is of course their own self-satisfaction. In certain languages “reveling” can be expressed with words for particular activities, sometimes idiomatically; for example, “partying-licentiously-uproariously” (Thai). In the daytime is literally “in the day,” but this is contrasted with night, hence Good News Translation “in broad daylight.” We may also say “while the sun is shining.” If excessive partying is done at all, it is usually during the night. This does not mean that self-indulgence at night time is acceptable, but that the dark of night helps people keep shameful deeds from the view of others. In this case the very fact that these people can engage in this activity in broad daylight shows how wicked and immoral they really are.

These people are further described as blots and blemishes. Blots translates a word that is very similar to a word used by Jude (verse 12), one which can mean “reefs” or “half-submerged rocks.” (In Greek, spilas is “blot,” while spilos is “reef.”) A blot or a spot dirties and spoils a clean garment. Blemishes, on the other hand, translates a word that means “defects,” understood physically or morally, hence “disgrace” (Good News Translation), “causing shame.” Blots and blemishes may also be rendered as “they are like dirty spots and blemishes (or, physical defects) and cause you shame and disgrace” or “they are like … causing you to lose face greatly.” It is interesting to note that later Peter admonishes the Christians to be “without spot or blemish,” using the negative forms of the above words (3.14). So the idea here may be that these false teachers, by being “spots and blemishes” within the church, are preventing the church from being what it should be.

As the Revised Standard Version footnote shows, there is a textual problem here: some manuscripts have “love feasts” (which appears in Jude 12) rather than dissipation. The two words look very similar in Greek (agapai for “love feasts” and apatai for dissipation.) Since “love feasts” is used in Jude, and since scholarly consensus holds that 2 Peter used Jude as a primary source, it can be concluded that the original text of 2 Peter probably had dissipation deliberately rather than “love feasts.” A further question is why Peter changed Jude here, and what dissipation in fact means. Dissipation translates a word that can mean “pleasure” but in this context should most probably be taken with the more usual meaning “deceit” or “deception.” Some scholars suggest that Peter was still referring to “love feasts” here but made a deliberate change of the Greek word to stress the fact that the love feasts have become “deceptions” because of the behavior of the false teachers. It is more likely, however, that Peter is actually referring to the behavior of these false teachers and their attitude during the common meals of the Christian community. In this case there are two possible ways of interpreting Peter’s intention. First, the false teachers took advantage of their erroneous ideas to justify their actions during the common meals, thus using these meals as occasions for self-indulgence and not for real fellowship. Secondly, while they join the Christian community in their common meals, they nevertheless continue in their erroneous ways, thus deceiving the church. This seems to be the position reflected in Good News Translation and some other translations (for instance, New English Bible “while they sit with you at table they are an ugly blot on your company, because they revel in their own deceptions”).

Carousing translates a Greek word that simply means “eat with someone,” without any negative sense (Good News Translation “as they join you in your meals”). This seems to provide the context of all of verse 13b. This means that it is when Christians get together for a common meal that the false teachers indulge in their debauchery and deceptions. Whether these meals are religious meals or simply social meals is not made clear in the text, although the parallel passage in Jude 12 makes it clear that what is meant are the “love feasts,” that is, common meals that included the celebration of the Lord’s Supper or holy communion. It is not necessary, however, to bring this into the present passage, since the meaning is the same, whether the meals are religious or social in nature.

An alternative translation model for the second part of this verse is:
• Because they enjoy their deceitful ways, they get their pleasure from eating and drinking in an immoral fashion in broad daylight (or, while the sun is shining); they are like spots and blemishes that cause you to lose face greatly every time they eat food with you.

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 .

I think it right includes the two elements of rightness and duty; so Jerusalem Bible has “I am sure it is my duty,” and Phillips has “I consider it my duty.”

As long as I am in this body is literally “as long as I am in this tent,” as the Revised Standard Version footnote shows. Two explanations have been given regarding this metaphorical language:

1. The Greek word for “tent” was a popular term for the body, conveying the idea that the body is a temporary dwelling place of the immortal soul, which leaves it after death. Taken in this manner it is another example of the influence of Greek thought within the letter.

2. Another possible background for the metaphor is the nomadic life of God’s people in the Old Testament. During the journeys of the Israelites in the wilderness, they carried tents that they put up whenever they camped.

Whatever the background may be, the whole expression refers to the state of being alive, temporary though it may be, and this can be stated directly in the translation (as in Good News Translation “as long as I am alive”). So, while Peter is still alive, he wants to arouse (New Revised Standard Version “refresh”) the memory of the readers. This is literally “to rouse you up in remembrance.” Some translations give the idea that what is meant here is rousing people up to action by reminding them of some important things (for example, Jerusalem Bible “keep stirring you up with reminders,” and Phillips “to stimulate you by these reminders”). It is more likely, however, that this simply means to refresh the memory, which is what New Revised Standard Version and Good News Translation follow. Other ways of expressing this are “cause you to remember these things” or “cause you to think about these things again.”

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 is related to Jude 17, with the difference that Jude refers only to Jesus Christ and the apostles, whereas here the prophets are mentioned as well. Furthermore Jude mentions only one warning, whereas here every prophecy and teaching seems to be included as long as it has a bearing on the second coming of Christ.

Remember is an infinitive in the Greek and is related to “reminder” in verse 1. In many translations remember is treated as the main verb of a complete sentence, as in New English Bible “Remember the predictions…,” and Good News Translation also restructures to a complete sentence, “I want you to remember…”; it may also be expressed as “I want you to bring to your mind.” This results in sentences that are not only shorter but also much easier to understand. What the readers are to remember are the predictions (Good News Translation “the words”) spoken in the past by the holy prophets as well as the commandment of the Lord and Savior that came to them through the apostles.

Predictions of the holy prophets recalls 1.21. Predictions is the same word as in Jude 17, where it is translated by Good News Translation as “what you were told.” Prophets are people who proclaim a message that they receive from God; the prophets referred to here are most likely Old Testament prophets rather than Christian prophets. See also the comments on 2.1. Holy in this context does not refer to moral or ethical virtue but to the relationship of the prophets to God, that is, their dedication to him and their consecration as people who speak for God (note New English Bible “God’s own prophets”). In certain languages this phrase will be rendered as “devoted people who spoke God’s message,” or “God’s special people who spoke his message,” or even “God’s specially appointed spokesmen.” Predictions is literally “words spoken before,” and this refers back to the time of the Old Testament, hence Good News Translation “long ago.” In the present context predictions refers to Old Testament prophecies and predictions about false teachings and godless actions, although no particular Old Testament reference is pointed out.

Commandment is singular and may refer to one command; it is more likely, however, that it is intended here to refer generally to the teachings of the Lord as a whole, with emphasis on their ethical and moral aspects. For further discussion see comments on 2.21 above. Lord and Savior clearly refer to Jesus Christ, and if necessary this information can be included in the translation. For Lord and Savior see 1.1, 2, 11.

The phrase through your apostles presents some problems. The Greek text is in the genitive case and can be translated literally as “of your apostles.” This understanding is reflected in King James Version “the commandment of us the apostles of the Lord and Saviour.” Most modern translations, however, take the genitive here to mean “through,” in which case the apostles are understood as the instruments and vehicles of the Lord’s message. The use of the pronoun your may be a way of speaking of the apostles as a group actively functioning when the letter was written, since at that time they were recognized as the ones mainly responsible for transmitting the Christian message to various parts of the world. It is more likely, however, that what is meant here is the messengers who at a much earlier time first brought the Christian message to the communities the letter is addressed to, and who founded the churches there. Included in this list is the apostle Paul (verse 15). For apostle see comments on 1.1.

An alternative translation model for this verse is:
• I want to bring to your mind the words that God’s own prophets spoke long ago, and the command of our Lord and Savior that he caused your apostles to speak.

If translators wish to follow Revised Standard Version and join verses 1 and 2 together, we may translate:
• My dear Friends! This is now the second letter I have written to you. In both letters I have tried to cause you to think pure thoughts, by bringing to your minds what God’s own prophets spoke long ago and the commandment of our Lord and Savior that he caused your apostles to speak.

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 .