Brotherly affection is used many times in the New Testament. In secular usage this word was used to describe affection between brothers and sisters and other family members. Later on it was used to describe a person’s concern for his or her own nation (for example, Jeremiah in relation to the Israelites, 2 Maccabees 15.14). In the New Testament, and among Christians, the word came to mean affection between fellow believers, including sympathetic concern for others and the care of those in need. Other ways to translate this term are “love and affection for your fellow Christians” or “concern for one another as brothers and sisters ought to have for each other.” Some languages will have a special word for love and affection of brothers and sisters for each other. That is the term to use here.

The last thing on the list is love, which appears also in other New Testament lists (2 Cor 6.6; Gal 5.22; Eph 4.2; 1 Tim 4.12; 6.11; 2 Tim 2.22; 3.10; Titus 2.2; Rev 2.19; and so on). As contrasted with brotherly affection, love is first of all not limited to family members or to fellow believers but is universal in scope and has as its object all people. Secondly, love is unmotivated, that is, it doesn’t expect anything in return, whereas brotherly affection has the element of a mutual love, which will be returned by the other person. Love in this context, then, is not referring to “love for God” but “love for others” and should be translated in this way. In certain languages love will be expressed using bodily parts such as the heart or liver; for example, “heart is warm towards,” “hold other people in one’s heart,” or “stomach moves for others.”

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, together with verse 19, describes the teaching of the false teachers and the effect of such teaching both on themselves and others, especially new converts to the Christian faith.

What they say is characterized as “bombastic nonsense” (New Revised Standard Version), literally, uttering loud boasts of folly. The expression loud boasts is also found in Jude 16 and translates a Greek word that means “boastful,” “haughty,” “bombastic,” “high sounding,” in other words, something that sounds much more impressive than it really is. Folly on the other hand translates a word that means “worthlessness,” “emptiness,” “futility,” or “purposelessness.” What it means, then, is that the false teachers make impressive, high sounding, and boastful speeches that are in fact worthless and devoid of any value whatsoever.

The effect of such teaching is that they entice with licentious passions of the flesh new converts to the faith. For entice see comments on verse 14; for licentious see comments on 2 Peter 2.2; and for passions see comments on verse 10, where the word is translated “lust.” The whole expression licentious passions of the flesh refers to sexual desires that are characterized by lust and that lead people to indulge in excessive and uncontrolled immorality. How do the false teachers use this to entice people? It seems that through their teaching they have justified indulgence in immoral acts by presenting these sexual acts as legitimate expressions of Christian freedom. And since this kind of life characterizes those who belong to pagan religions, those who are most easily affected by this attitude are the new converts. These new converts are described as people who have barely escaped from those who live in error. The word barely may mean “to a small extent,” which indicates that these people are not yet completely free of pagan influences. In favor of this view is the fact that escaped is a present participle, which can be rendered “in the process of escaping.” These people, then, were in the process of making a complete break with pagan society as a whole. More probably, however, barely means “for a short time” or “newly,” which indicates that these people are new converts who are not yet firmly established in the Christian faith and are therefore easily swayed by non-Christian influences.

Those who live in error are most probably non-Christians or pagans (as in Jerusalem Bible “who have only just escaped from paganism”). This use of error for pagan living is in accordance with New Testament usage (see, for instance, Rom 1.27; Titus 3.3 “led astray”). Live translates a verb that means “act,” “behave,” or “conduct oneself.” Error is literally “wandering,” but it is used figuratively for straying from truth, hence “deceit,” “deception,” when the wandering is caused by others. This final clause who have barely escaped from those who live in error should not be understood to mean that these people are literally running away from other people (pagans) who stray from the truth. What it means is that they have just begun to stop believing like those people who live their lives according to wrong ideas.

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 .

“We ourselves” (Good News Translation) accurately translates the Greek, where we is emphatic. The point here is not “we heard it and others didn’t” but “we heard it and therefore our witness is reliable.” However, where exclusive pronoun forms exist, they must be used, as this is referring to Peter and his two fellow disciples James and John. Furthermore, in some languages that have a special expression referring to three people (for example, “we three”), this expression should be used.

The declaration from heaven is “this voice borne from heaven” (Good News Translation “coming from heaven”). Heaven can be interpreted as another euphemism avoiding the name of God (as in the expression “kingdom of heaven,” which means “kingdom of God”). Here again the name of God can be included in the translation; for example, “this voice from God,” “this voice from God in heaven,” or even “God’s voice from heaven,” or “God’s voice speaking from heaven.” It has been noted also by some commentaries that a voice from heaven is a standard feature of apocalyptic visions, that is, visions that are revelations of God’s future plans and actions (see Dan 4.31; Rev 10.4, 8; 11.12; 14.13; and other passages). This means that the Transfiguration has been understood in some circles of the early church as a revelation of this type.

In the Gospel accounts the Transfiguration occurred on a high mountain (see Matt 17.1). Here this high mountain is described as the holy mountain, that is, a particular place considered sacred and set apart for the worship of God. It is not very likely that during the time of the writing of The Second Letter from Peter a special site for the Transfiguration had been identified and set aside by the Christian community. It is therefore very possible that this is a deliberate reference to Mount Zion, through a hint taken from Psa 2.6, where Zion is identified as a holy hill. It is not that the Transfiguration site is identified with Mount Zion, but that the significance of the Transfiguration is explained in the light of the prophecy of Psalm 2. In languages that have a word similar in meaning to the English word “sacred,” the translator should use that word in this context. Otherwise, if the only word available is one that means basically “pure” or “clean,” then the translator should say instead, for example, “God’s mountain.” See further discussion on holy at Jude 14.

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 .

By the same word recalls the first part of verse 5, hence Good News Translation “by the same command of God.” As noted in the discussion of verse 6 above, the three verses (5-7) may have God’s word as the common element. If, however, verse 6 is made to refer only to water, then the three verses will be related in a different way: word … water … word, which is what is called a chiastic pattern. The idea seems to be that, since God’s word has been proven as powerful and trustworthy in the act of creation, this same word can also be trusted when it proclaims that in the future the universe will be destroyed by fire.

The heavens and earth that now exist refers to the universe as it is at present, with now denoting the time of writing the letter. In the Bible heavens and earth can sometimes be taken as an idiom meaning “everything,” “the whole universe,” “all creation.”

Stored up for fire is unusual, since the word translated stored up is usually used for storing goods, treasures, and other valuable things, which are for use at a future time. For can also be interpreted as instrumental, “by means of” or “with”; but it is much more likely that for here defines purpose: the universe is being kept from destruction now (Good News Translation “preserved”), so that in the future it can be destroyed by means of fire. (See New English Bible “kept in store for burning,” and Translator’s New Testament “have been saved up … they will be burnt.”)

The idea of destruction by fire is found only in this passage and nowhere else in the New Testament. This has led some scholars to trace the background of this idea from non-biblical literature (Iranian or Stoic). However, the Old Testament does contain references to judgment by fire, not to destroy the universe but to punish the wicked (see, for example, Deut 32.22; Psa 97.3; Isa 30.30; 66.15-16; Mal 4.1 [3.19 in the Hebrew]). This is echoed in many parts of the Gospels (for instance, Matt 3.11; 5.22). In Jewish literature of the apocalyptic type, the Old Testament idea of judgment by fire has been developed into a picture of universal conflagration that will usher in the end of the world.

The two ideas of the punishment of the ungodly and the destruction of the world by fire are combined in the present verse. The day refers to the final day of judgment. The purpose of judgment is not to determine whether the ungodly are guilty or not, but rather to carry out the punishment that they deserve. For comments on judgment see Jude 15. Destruction is the result of such judgment: people will be punished to such an extent that they will be completely destroyed. For comments on destruction see 2.1, 3. For comments on ungodly see 2.5 and Jude 4.

An alternative model for this verse for languages that do not favor the passive is the following:
• But God is keeping (or, preserving) by that same command the heavens and earth that now exist, in order to destroy them with fire. He is keeping them for the day when he will judge and destroy people who don’t obey (or, honor) him.

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 .

As indicated in Revised Standard Version, this verse is a sort of a parenthetical statement. Its purpose is to further describe Lot’s attitude toward the evil people in Sodom. As in the previous verses, Good News Translation has converted this verse into a complete sentence.

That righteous man refers of course to Lot. For righteous, see 2 Peter 2.7 above.

The verse mentions three events with Lot as the doer or agent:

1. He lived among them, with them referring to the wicked people. This seems to be a general statement of setting.

2. He saw and heard what at the end of the verse is described as their lawless deeds. This describes Lot’s daily experience. Lawless deeds (Good News Translation “evil actions”) may also be expressed as “criminal behavior,” or “bad behavior.”

3. As a result of what he saw and heard, he was vexed in his righteous soul. This is actually an expansion of “greatly distressed” in verse 7. The verb for vexed can also mean “tormented,” “disturbed,” or “tortured,” either in a physical or in a mental sense. Here it focuses on the latter, since Lot did not suffer physically but mentally as a result of the wickedness of the people around him. Righteous soul has the same meaning as righteous man, and therefore in translation these can be combined, as Good News Translation has done under “That good man.” Righteous soul refers to the person himself, or to the person’s inner self, hence “his good heart,” “that good man’s heart” (New English Bible), “a good man suffering spiritual agonies” (Phillips).

This verse has the only occurrence of the phrase day after day in the New Testament. In some languages translators will find idiomatic expressions like the English, but in others it may be necessary to use an expression like “day and night.”

A model for this is as follows:
• While this good man lived among them, day after day (or, day and night) he was tormented in his heart because of their evil actions.

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 ends very appropriately with a doxology, or expression of praise. The first part (grow in the grace and knowledge of our Lord and Savior Jesus Christ) recalls previous parts of the letter: grace recalls 1.2; knowledge recalls 1.5 and 1.8; our Lord and Savior Jesus Christ recalls 1.1, 1.8, and 1.11. Grace of course originates from and is given by Jesus Christ; knowledge may also be taken as knowledge imparted by Jesus Christ, although it is much more likely that this refers to the deeper understanding of the believers as they continue to study and meditate on the Good News of Jesus Christ. Grow is significant; it emphasizes the fact that it is not enough to refrain from being carried away or from losing your firm footing. More important than not falling is making a steady progress in your faith. The verb here is a present imperative, giving the sense of continuous action, as in Good News Translation “continue to grow.” Another translation model for the first part of this verse is:
• “But you should continue to experience more and more of the love and mercy of our Lord and Savior Jesus Christ, and grow in your understanding of him.”

The concluding expression of praise is unusual in that it is addressed to Jesus Christ, whereas usually such praises are addressed to God. It should be noted, however, that in this letter God and Jesus Christ are given the same titles and attributes, such as “Savior” (1.1, 11; 2.20; 3.2, 15), “divine” (1.3, 4). Glory can be honor or greatness, but in the context of this doxology is better taken as “praise.” The day of eternity is also unique in the New Testament, where the usual expression would be “forever.” Perhaps this is a reference to the day of the Parousia, which is thought of as lasting forever. The actual phrase day of eternity occurs in Sirach 18.10: “Like a drop of water from the sea and a grain of sand, so are a few years among the days of eternity” (New Revised Standard Version).

For Amen see comments on Jude verse 25.

It has been noted by some scholars that this concluding verse of 2 Peter blends beautifully Greek, Jewish, and Christian ideas and expressions. It is therefore a fitting conclusion to the letter, which as we have seen uses Greek and Jewish ideas and transforms them into appropriate vehicles of the Christian message. In this way this letter presents Christians of later generations, even today, with a model of how the wealth of various cultures can be appropriated for the Christian faith without sacrificing or compromising its truths and its demands.

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 together with verse 9 explains the importance of possessing the virtues just mentioned. Verse 8 describes the benefits for people who possess these virtues, while verse 9 describes the negative condition of people who lack these virtues.

If these things are yours and abound: this stresses two things. In the first place these virtues must truly be possessed and fully at a person’s disposal; and secondly, these virtues must continue to be developed in a person’s life. Other ways of translating this clause are: “You need to have these qualities, and if you have them in a great measure…,” or idiomatically, “You need to … and if they grow strong in your heart….”

The result of possessing and fostering these virtues is stated negatively: it keeps the believers from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. They keep you is a causal construction; in some languages it may be expressed as “they will cause you to.” The words for ineffective and unfruitful are very similar in meaning and stress the importance of good actions in the Christian life. It must be noted that both of these words are negatives that sometimes can be translated positively. Thus ineffective can also be “useless” (New English Bible), “complacent” (Phillips), or positively, “active” (Good News Translation), “to have ability.” Unfruitful can also be “barren” (New English Bible), “unproductive” (Phillips), or positively, “effective” (Good News Translation), “successful,” “useful.” Hence this whole negative construction can also be expressed positively, as in Good News Translation “they will make you active and effective in your knowledge of our Lord Jesus Christ.”

How are these virtues related to the knowledge of our Lord Jesus Christ? First of all, knowledge of Christ may be viewed as the goal of the virtuous life; a life of virtue leads to a fuller and more effective knowledge of Jesus Christ (see Jerusalem Bible “they will not leave you ineffectual or unproductive: they will bring you to a real knowledge of our Lord Jesus Christ”). But secondly, however, the Greek preposition for in can be taken with the meaning “with reference to” or “in respect to.” If the preposition is taken in this manner, the knowledge of Christ becomes the root of the virtuous life; the lives of believers are determined by their knowledge of Christ.

An alternative translation model for this verse is the following:

These are the qualities you need, and if you really know our Lord Jesus Christ, you will have them strong in your heart. This will produce good results in your life.

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 .

They refers to the false teachers, and them to the new converts referred to in the previous verse. The freedom that is promised is not political but spiritual freedom. Many suggestions have been made as to what this freedom refers to, among which are the following:

1. It is freedom from fear of punishment at the end of the world. As verse 3 and chapter 3 indicate, the false teachers seem to have become skeptical regarding judgment in general and about the second coming of Christ in particular. In view of this they no longer believe in the idea of a final judgment.

2. It is freedom from corruption or perishability. This means that the false teachers taught that they and their followers are already beyond the bounds of human mortality. This also connects the idea of freedom with what follows in the verse, where the false teachers are described as “slaves of corruption.”

3. If the false teachers are Gnostics, then the freedom that they are talking about is freedom from the enslavement of powers in the universe that are inferior to God, with the result that people feel they are completely free. However, there is no agreement among scholars that these false teachers are Gnostics.

4. It may be freedom from the law, that is, freedom from any rules and regulations that govern the Christian life. This results in a life completely free of any moral restraints. This relates “freedom” to the attitude of the false teachers, who considered themselves completely free from the law and therefore able to do anything they please, including immorality and debauchery.

Although alternative 4 is the most likely interpretation, translators should, if possible, use a general word for freedom. However, in the case of languages that require an object of freedom, we will need to say, for example, “freedom from rules and regulations.”

These people who promise freedom to others are themselves slaves of corruption. This again is a Hebrew idiom; to be a slave of something is to be so controlled and overcome by that thing that you become helpless and hopeless in the face of it. Corruption is one of the keywords in 2 Peter; it is used also in 1.4 and 2.12 (“destruction”). It can mean moral depravity, and certainly this was true of the false teachers with their moral laxness and their indulgence in immoral acts. But more probably corruption here puts emphasis not so much on moral character as on final and ultimate destruction as a result of sin. Thus Good News Translation “destructive habits” is closer to the meaning than slaves of corruption. Other ways of rendering this are “completely controlled by destructive habits” or “completely controlled by habits that will destroy them.” They themselves is emphatic in the Greek.

Peter reinforces his argument with a popular proverb. Whatever (Good News Translation “anything”) translates a dative form that can be taken as masculine, “to whom,” thus “to whomever one becomes subject.” This fits the origin of the proverb, which stemmed from the practice of slave trading; the slaves are first overcome before they are sold. The masculine also fits the context, since the main subject of the discussion is the false teachers. However, it is perhaps more likely that what we have here is a generic neuter, whatever referring to any force, whether personal or impersonal; thus “to whatever one becomes subject.” Overcomes means “defeats” or “overpowers.” Enslaved translates a passive verb that brings out the idea of taking upon oneself the characteristics of slaves, among which are complete ownership by someone, absence of any rights, absolute obedience and loyalty to owners, and helplessness in overcoming such a degrading condition. The final part of this verse may also be rendered “for a person is completely under the control of anything that has conquered him (or, defeated him).”

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 .