In the previous verse Peter mentioned the unrighteous, a general term for sinners. In the present verse he moves on from the general statement and identifies two kinds of acts that will meet with the most severe punishment: sexual immorality and defiance of authority.

Especially translates an adverb in the superlative degree. Here it indicates that the Lord will mark the sinners mentioned here as deserving punishment more than any other sinners. Translators may have to use other ways of saying this, such as “and he will punish more than anyone else those who…,” or “most of all, punishment will fall upon those who…,” or changing to a superlative adjective phrase, “and the most evil will be those who….”

Indulge in the lust of defiling passion is literally “go (or, walk) after the flesh in desire (or, lust) of defilement (or, pollution).” Indulge, or “walk,” has the extended meaning of “order one’s life,” “conduct oneself,” “follow a certain course of action.” “Flesh” here is used in the ethical or moral sense, “totally depraved human nature,” and is related to corrupt and unlawful sexual acts. “To walk after the flesh” therefore means, in this context, habitually engaging in sinful sexual practices. “Desire” is here used in the bad or derogatory sense of lust. Defiling translates a word that can literally mean “spot” or “stain” and is often used to describe a state of being ritually unclean. In this context, however, it is used in a moral sense referring primarily to impurity as a result of evil actions. The whole expression lust of defiling passion then means lust that is corrupt, “filthy bodily lusts” (Good News Translation), “lust that makes people impure,” or “lust that pollutes people.” The first clause may also be expressed as “habitually engage in sinful (sexual) practices that make them morally impure.”

Despise authority is related to a similar expression in Jude 8. However, there are some differences in meaning and emphasis. Whereas in Jude it is possible to interpret authority as referring to angelic beings or even to human authority in general, here the meaning is more likely to be the authority of God or the authority of Christ. And since Lord in verse 9 most probably refers to God, then the authority spoken of here is probably God’s more than Christ’s. If, however, the present verse is related to 2.1, then it is Christ’s authority that is in focus. In any case, the former seems to be the most likely interpretation in this context. Other ways to say this are “refuse to obey God when he commands them” or “consider that God has no right to rule over them.”

The false teachers are first described as Bold and wilful and not afraid to revile the glorious ones. The word for Bold can also mean “daring” or “audacious,” but here it is used in a negative sense, “reckless,” “brazen,” “presumptuous” (for which see Jude 9 “did not presume,” Good News Translation “did not dare”). The word for wilful can mean “stubborn,” “arrogant,” “headstrong,” “self-willed,” “obstinate,” and is a fitting description of people who feel sufficient to themselves and who always want to have their own way regardless of the consequences. In certain languages wilful may be expressed idiomatically. Examples are “having a high heart or liver” or “having a rising heart or liver,” but used in a negative, uncomplimentary, contemptuous, or unflattering manner.

The false teachers show their recklessness and obstinacy in their attitude toward the glorious ones. This is the same term found in Jude 8, where it is interpreted to mean angels, particularly good ones. Here, however, since the glorious ones are compared to angels in verse 11, it is rather difficult to say that in this context they are the same as the “glorious ones” in Jude. Some of the suggestions as to the identity of the “glorious ones” are as follows:

1. They are human authorities, either ecclesiastical or civil. But this is unlikely, since the term “glorious ones” is usually used of celestial beings.

2. They are heavenly beings other than angels. In ancient times there was a prevalent belief in the existence of spiritual beings other than God or angels (for example, demons). These spiritual beings were not necessarily bad. In the New Testament, however, these beings were regarded as evil and as being under the leadership of Satan (the Devil).

3. They are bad angels, perhaps the fallen angels mentioned in verse 4. “Angels” in verse 11 then refers to good angels, and “them” in that verse refers to the bad angels. The sense of the verse would be that, while the false teachers dare to insult the Devil and his angels, the good angels themselves do not dare do this (that is, insult the Devil and his angels).

4. The glorious ones are the same angels mentioned in verse 11. In this case “them” in verse 11 refers to the false teachers, giving the sense that, while the false teachers dare to insult angels, these same angels do not even say bad things about the false teachers. This, however, goes against the most natural reading of the Greek text, which seems to make a distinction between “glorious ones” in verse 10 and “angels” in verse 11.

Many translations render glorious ones literally and therefore avoid the problem of identifying who they are. Good News Translation “the glorious beings above” follows the second of these possibilities. In some languages there are special expressions reserved for beings such as these; for example, “the Sacred Beings.”

Revile translates the verb “blaspheme,” which is the same word translated “reviled” in 2 Peter 2.2 and has the general meaning of “speak evil of,” “insult,” “show irreverence to.” Afraid is literally “tremble, quiver,” but it is used figuratively here to mean “be afraid” or “respect.” The relation between not afraid and revile is interpreted in two different ways by Revised Standard Version and TEV. In Revised Standard Version not afraid goes with revile, hence, “they are not afraid to revile the glorious ones.” In Good News Translation, however, “not afraid” and “insult” are two parallel terms both describing the false teachers’ attitude toward the glorious ones, so “they show no respect for the glorious beings above; instead, they insult them.” This Handbook recommends TEV’s interpretation as the more likely one for this context.

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 .