From a discussion of the Transfiguration, Peter now moves into a consideration of the prophetic message as a whole. The Transfiguration becomes the basis for affirming the reliability of the Parousia, or second coming of Jesus, and it also confirms and proves the reliability and dependability of the prophetic message. So now it is necessary to say something about the nature of the prophetic message.

The expression prophetic word (Good News Translation “the message proclaimed by the prophets,” Jerusalem Bible “prophecies,” Phillips “word of prophecy”) can refer to many things, among which are: Old Testament messianic prophecy, Old and New Testament prophecies, one particular Old Testament prophecy, 2 Peter 1.20-21 as a prophecy, the Transfiguration itself as a prophecy of the Parousia, and the whole Old Testament understood as messianic prophecy. This last suggestion seems to be the most likely, since the expression itself is almost always used to refer to the Old Testament Scriptures and is in fact interchangeable with the word “Scripture.” The Jews themselves regarded all inspired Scripture as prophecy, and the Christians viewed all Scriptures as a prophecy of Jesus, his life, ministry, death, and resurrection, and his return. In view of this, the prophetic word can be translated as “the Scriptures written or spoken by the prophets,” “the Holy Writings proclaimed by God’s messengers,” or “what (or, the things that) people speaking for God say in the Scriptures.”

More sure: the full clause is literally “we have more sure the prophetic word” (New International Version “more certain,” Jerusalem Bible “we have confirmation,” Good News Translation “we are even more confident”). This may mean that, in the light of the Transfiguration proving the reliability of prophecy, the prophetic message can now be regarded with greater confidence. Another way of interpreting this is to take the comparative more sure as having a superlative meaning, hence “very, very firm.” It is not that there was little or no confidence in the prophetic message before it is proved reliable by relating it to the Transfiguration, but that such confidence has been strengthened beyond limits. And since there is no doubt at all regarding the certainty of the prophetic word, there is also much greater confidence that the prophetic word regarding the Parousia will be fulfilled. The phrase more sure refers to the writer’s confidence and belief in the credibility of this message. In certain languages this confidence will be expressed idiomatically; for example, “to have a firm heart.”

The expression You will do well is a polite command often equivalent to “please” (as in James 2.3; 3 John 6; and as statements, Phil 4.14 “it was kind of you”; Acts 10.33 “you have been kind enough”), and so Moffatt has “Pray attend to that word.” It is, however, possible to take this expression as having a stronger force in this context, where the readers are invited or urged to give greater attention to the prophetic word, and consequently are warned against misusing or neglecting it. You will do well may be rendered as “You will do a good thing if…” or “It is a good thing for you to….”

To pay attention can also mean to heed, to follow, to take seriously. This phrase in many languages is rendered idiomatically; for example, “take your heart and place it in.” To this of course points to the prophetic word, which is compared to a lamp shining in a dark place. In Psa 119.105 the Word of God is compared to a lamp, which is a similar comparison. The dark place here can be the world, which is marked by evil and sin (as in Gal 1.4), or the human mind, which is not illumined by the prophetic message. In the midst of this darkness, the prophetic message gives light and awakens hope (see Eph 6.12; 1 John 2.8). Other ways of translating this metaphor are “just as if it were a lamp shining in a dark place” or “as you would to a lamp shining in a dark place.”

The day here is a technical term for the Parousia (see Rom 13.12), or for the Day of salvation (Luke 1.78), the time when Christ returns to inaugurate the new age and establish a new heaven and a new earth. On that Day the darkness of the present age will be banished in much the same way as the night is banished by the dawning day. In certain languages it will be helpful to expand the phrase until the day dawns as follows: “until the light of that Day appears,” or more figuratively, “until the sun rises on that Day.”

The morning star is phōsphoros in Greek, a word that refers to the planet Venus and the Greek goddess Artemis. Some scholars have argued that, since phōsphoros means “daybreak,” it cannot refer to Venus but to the sun. But in ordinary usage phōsphoros does refer to Venus, which rises with the dawn and, in a manner of speaking, introduces light into the world. Once again we see Greek culture being used as a vehicle for the Christian message. Here the morning star stands for the Messiah, or Christ (see Num 24.17; Rev 22.16), who will bring light into the hearts of believers, in much the same way as the morning star brings light into a dark world. As the morning star banishes darkness from the world, so Christ in his return banishes darkness from the hearts of believers, removing all doubt and uncertainty, and transforming their inner selves into the very image of Christ himself.

Alternative translation models for this verse are as follows:
• So we are even more confident in the message of the Holy Scriptures proclaimed by God’s prophets. This message is like a lamp shining in a dark place. It shines until the Day dawns and the light of Christ shines into your hearts, just as the morning star brings light to the world. You will do a good thing if you pay attention to this message.

Or:
• So we are even more confident in what the people speaking for God said in the Holy Scriptures. You will do a good thing if you pay attention to this message, because it is like a lamp shining in a dark place until the Day dawns and the light of Christ shines in your hearts, just as the morning star brings light to the world.

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 .