2 Peter 1 (BHT-FTN)

“To: Those Who Have Received a Faith Every Bit as Precious as Ours”

1 From: Simon Peter, a slave and apostle of Jesus the Messiah.

To: Those who have received by God’s will+ a faith every+ bit as precious as ours, through+ the righteousness of our God and Savior, Jesus the Messiah.+

“May Grace, and Peace, Be Yours in Ever Greater Measure”

2 May grace,+ and peace, be ᵖyours+ in ever greater measure+ on account of your knowing+ God and Jesus our Lord,+ 3 just as all+ things pertaining to life and godly conduct are now ours as a gift bestowed+ by his divine+ power, on account of+ our knowing the one who summoned+ us for the sake+ of his own honor+ and renown.+ 4 In this way+ he has bestowed on us those+ priceless and most wonderful blessings he promised,+ so that by them you may come to share+ in the very+ character and likeness of God,+ having escaped the moral corruption that fills the world+ as a result of evil desires.+

5 It is+ on account of these very things,+ moreover, doing everything you possibly+ can,+ that you must add to your faith virtue, and to virtue, knowledge, 6 and to knowledge, self-control, and to self-control, patient endurance, and to patient endurance, godly conduct, 7 and to godly conduct, brotherly affection and concern,+ and to brotherly affection and concern, love. 8 These qualities, you see, if+ they to you truly+ do belong and are yours in ever greater measure,+ will make you with respect to your knowledge of our Lord Jesus the Messiah very+ productive and fruitful. 9 If someone lacks these qualities, you see, he is blind,+ so completely nearsighted as he is,+ having lost all+ sight of the fact that the guilt generated by the sins of his former life was cleansed away.+ 10 That is why you must do everything you can, brothers and sisters, all the more urgently,+ to put God’s summons and choice of you+ beyond repeal.+ If+ these are the qualities+ that define your conduct,+ you see, you will never falter beyond recovery.+ 11 By adding them,+ you see, entry into the eternal Kingdom of our Lord and Savior Jesus the Messiah will be added+ to you most+ generously.+

12 That is why I am resolved to remind you about these things continually,+ even though you already know them and are already firmly established in the body of true teaching you received.+ 13 I think it only+ right for me, as long as I am in the tent of this mortal body,+ to stir you to action by keeping them before you,+ 14 knowing that I will very+ soon lay aside this weak and mortal tent of mine,+ as indeed our Lord Jesus the Messiah made clear to me.+ 15 And I will do everything I can to make sure that you have, too,+ after I’m gone, a way to keep these things before your minds at all times.+

16 It wasn’t+ cleverly devised myths on which we were relying,+ you see, when we told you about our Lord Jesus the Messiah’s powerful+ coming; no, it was+ with our own eyes that we witnessed+ the awesome splendor in which he will return.+ 17 Indeed, we were there+ when he received from God the Father honor and glory,+ when there came to him from the Majestic Glory a voice,+ saying,+ “This is my dearly loved Son, with whom I am very pleased.” 18 This voice, too, we ourselves+ heard when it came from heaven,+ because+ we were on the holy mountain right there+ with him. 19 And so we possess the message proclaimed by the prophets+ as something whose truth and reliability has now been made even more certain,+ with respect to which+ you will do well by+ paying close attention to it as to a lamp shining in a dark place, until that+ Day dawns+ and the morning star+ itself+ appears on the horizon,+ 20 in your hearts+ understanding this as of first importance: In the case of any prophecy in+ Scripture, it isn’t+ by a person’s own power of interpretation+ that its meaning+ is unraveled.+ 21 It wasn’t+ by an act of human will,+ you see, that a prophet’s oracle was uttered in days of old.+ No, it was+ as they were moved by the Holy Spirit+ that they spoke on God’s behalf as human messengers.+

+1:1Lit have received by lot. ME/IT (see BDAG, 581, sv λαγχάνω 1; BSL, 2 Pt 2:1, sv λαγχάνω; L-N, 57.127). Cf, eg, various English translations of λαγχάνω ( lanchanō) at Lk 1:9 and Ac 1:17.+1:1ἰσότιμον πίστιν ( isotimon pistin) is in a split focal position (see BART Display; cf LDGNT), and therefore a comma and adjective have been used to give extra focus to this element.+1:1Or in.+1:1Cf Ac 10:44-48, 15:14.+1:2χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display and LDGNT), and therefore a comma has been used to give extra focus to this element.+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:2Maintaining consistency in translation with 1 Pt 1:2 (see translation and note there).+1:2Or because you know, or as you know, or in the knowledge of.+1:2Cf Jn 17:3; 1 Co 1:9; Php 3:8-11; 1 Th 2:12.+1:3πάντα τὰ πρὸς ζωὴν καὶ εὐσέβειαν ( panta ta pros zōēn kai eusebeian) is in a split focal position (see BART Display). Italics have been used to give extra focus and emphasis to the preposed element.+1:3Lit have been bestowed on us by his divine power. An equative verb, adverb, and possessive pronoun have been used in translation here in order to convey the ongoing effects signaled by the perfect tense, and to maintain consistency in translation between the dative pronoun in this verse and that in v 2.+1:3θείας ( theias) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+1:3Or through. In many instances, there is close overlap between the instrumental and causal uses of διά ( dia) (see ANLEX, 108, sv δια I.4.; BDAG, 225, sv διά 5; L-N, 89.26). Cf NCV.+1:3Or called, or invited.+1:3The dative here is interpreted as a dative of advantage. This is reflected in the translation. Cf Is 42:8, 12; 43:21, 48:9; Zc 6:13.+1:3Or praise, or glory.+1:3Or summoned us by his own glorious power and mighty act. Cf Is 42:8, 42:12, 43:7, 43:21, 48:9; Zc 6:13.+1:4Or through these things, or because of these things. Cf TEV; REB and TNT in ESS (2 Pt), 22.+1:4τίμια καὶ μέγιστα ἐπαγγέλματα ( timia kai megista epangelmata) is in a split focal position (see BART Display; cf LDGNT), and therefore a demonstrative pronoun (in Greek, the article is a weak demonstrative) and an adverb (in the case of μέγιστα, the adverb is also warranted by the superlative inflection of the adjective; cf, eg, NET, NRSV) have been used to give extra focus to this element. τίμια has also been rendered with a strong gloss (drawn from the UBSHS; see UBSHS [2 Pt], 75) to the same end.+1:4While ἐπαγγέλματα ( epanggelmata) could possibly refer here to the future promises mentioned in 2 Pt 3 (see vv 4, 9, and 13), the repeated use of δωρέομαι ( dedōreomai) in the perfect tense indicates that is most likely referring to the blessings connected to the promised Spirit, which free us from the power of sin. Cf Ac 2:33; Ga 3:14; Eph 1:3, 14.+1:4Lit so that you may become sharers. ME. Cf TEV; REB in ESS (2 Pt), 24. Cf Ac 10; Ga 3:7-9; Eph 1:11-14.+1:4θείας φύσεως ( theias phuseōs) is in an embedded split focal position (see BART Display; cf LDGNT), and therefore an emphatic adjective has been used to give extra focus to this element within the ME (see following note).+1:4Lit become partakers of/sharers in the divine nature. ME (see JFB, 2:517; L-N, 58.8; NAC [1 and 2 Pt, Jud], 294; UBSHS [2 Pt], 76). Cf Rm 6:5-6, 8:29; 1 Co 15; 2 Co 3:18, 4:7-5:5; Eph 4:24; Php 3:23; Col 3:4; 1 Pt 5:1; Heb 12:10; 1 Pt 1:15-16, 4:6, 5:1; 1 Jn 3:2.+1:4Lit the corruption that is in the world.+1:4ἐν ἐπιθυμίᾳ ( en epithumia) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+1:5αὐτὸ τοῦτο ( auto touto) is receiving thematic prominence (see BART Display), and therefore a cleft-construction has been used to give this element extra prominence.+1:5καὶ αὐτὸ τοῦτο ( kai auto touto) is interpreted as referring to vv 3-4. This is reflected in the translation. Cf NCV, NLT; NET Bible Notes, 2 Pt 1:5.+1:5σπουδὴν πᾶσαν ( spoudēn pasan) is in P2 (see BART Display and LDGNT), with πᾶσαν in an embedded focal position (see BART Display), and therefore an adverb has been used to give extra focus to this element within the ME (see following note).+1:5Lit bringing to bear all diligence/eagerness/urgency/effort. ME (see BDAG, 939, sv σπουδαίως 1; L-N, 68.64, UBSHS [2 Pt], 78). Cf also L-N, 68.74 (ἀγωνίζομαι).+1:7Drawing from the UBSHS in translation here (see UBSHS [2 Pt], 80).+1:8The participle is interpreted as an adverbial participle of condition. This is reflected in the translation. Cf most English translations.+1:8ὑπάρχοντα καὶ πλεονάζοντα ( huparchonta kai pleonazonta) is in a DFE position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore inversion has been used to give extra focus to this element. Adverbs and an auxiliary verb have also been used to the same end (cf NET; UBSHS [2 Pt], 81).+1:8Lit to you being and increasing/and multiplying. ME. Cf CJB, HCSB, NIV, TEV. The first participle denotes possession, while the meaning of the second participle is similar to 2 Pt 1:2 above.+1:8οὐκ ἀργοὺς οὐδὲ ἀκάρπους ( ouk argous oude akarpous) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element, which has also been placed in clause-final to the same end. The double negatives (lit “ they are not going to make you ineffective nor unfruitful”) seem to be functioning on the level of litotes (so TNT [see ESS (2 Pt), 33]; cf also UBSHS [2 Pt], 81), ie, as an understatement used for emphasis or rhetorical effect (eg, “Billy Graham isn’t a bad preacher” = “Billy Graham is a great preacher”). Hence, the statement has been rendered positively in translation. Cf NCV, NLT, TEV.+1:9τυφλός ( tuphlos) is in P2 (see BART Display and LDGNT), and has therefore been italicized for extra focus and emphasis.+1:9The participle is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf ESV, TEV; UBSHS (2 Pt), 82. According to this interpretation, the meaning is that he is so nearsighted that he is for all practical purposes blind.+1:9λήθην τοῦ καθαρισμοῦ τῶν πάλαι αὐτοῦ ἁμαρτιῶν ( lēthēn tou katharismou tōn palai autou hamartiōn) is in a split focal position (see BART Display; cf LDGNT). An adjective has been used to give extra focus to the preposed element within the ME (see following note).+1:9Lit getting forgetfulness of the cleansing of his past sins. ME(H/OTB) (see ESS [2 Pt], 39; L-N, 29.13; NAC [1 and 2 Pt, Jud], 302; UBSHS [2 Pt], 82. See also Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+1:10A sense of urgency/haste is implied in the cognate group here (see BDAG, 939, sv σπουδάζω 1; Ibid, sv σπουδαίως 1).+1:10Lit the summons/calling and election of you, or your calling/summons and election. God is obviously the implied subject here. Cf NASB, NCV, NLT, TEV.+1:10Or to put God’s summons and choice of you beyond doubt. Lit to make the summons/call and choice of you firm/secure. ME (see BDAG, 172, sv βέβαιος 3; interpretation 2 in ESS [2 Pt], 41; L-N, 71.15). Cf NJB, TEV. According to BDAG, βεβαίαν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι ( bebaian tēn klēsin kai eklogēn poieisthai) in this context means to “to keep the call in force” (see BDAG, 172, sv βέβαιος 3). Since the supporting statement that follows most likely refers to apostasy (see NAC [1 and 2 Pt, Jud], 305), which is in turn followed by another supporting statement whose content pertains to entry into the Kingdom of God, the interpretation represented in BDAG is most likely correct here. This is further confirmed by the broader context (see, eg, 2 Pt 2:20-22). The implied warning is similar to that of Heb 4:1 and 4:11 (note that σπουδάζω [ spoudazō], the verb used here in 2 Pt 1:10, is also used at Heb 4:11). Cf also Is 50:1; Ezk 3:16-27,14:14, 18:21-29; Jn 15:2; Rm 2:6-10; 1 Co 9:24-10:1-13; 2 Co 6:1; 2 Ti 2:12; 2 Pt 2:20-22; Heb 3:14, 6:1-12; Jud 5; Re 2-3. βεβαίαν ( bebaian) is in P2 (see BART Display), and has therefore been placed in clause-final for extra focus and stress.+1:10Or by. The participle here is interpreted as an adverbial participle of condition. This is reflected in the translation (cf CJB, ESV, HCSB, ISV, KJV, LEB, NIV, NKJV, NRSV, RSV, TEV). An adverbial of means is also conceivable here (cf NET). The meaning is essentially the same either way.+1:10ταῦτα ( tauta) is a POD/Topical Frame (see BART Display and LDGNT), and is also receiving thematic prominence (see BART Display), and therefore the clause has been structured so as to give extra prominence to this element, and to allow it to stay toward the front of the clause, with ποιοῦντες ( poiountes) rendered as “conduct” (cf L-N, 41.7).+1:10Lit these things doing. Cf L-N, 41.7. “These things” refers to the virtues mentioned in vv 5-7.+1:10Or never fall away, or never be overthrown/defeated, or never be lost, or never stumble in sin. Lit never stumble, or never fall. ME(OTB) (see BDAG, 894, sv πταίω 2; ESS [2 Pt], 42; LALS, sv πταίω; Little Kittel, 968, sv πταίω; UBSHS [Rm], 214; UBSHS [2 Pt], 84). Cf, eg, Jb 4:1-6; Ps 37:23-24, 73:1-2; Pr 24:16; Mic 7:8; Rm 11:11.+1:11Lit in this way (referring to the virtues of vv 5-7). The antecedent has been restated in translation because of the play on words Peter makes in this verse.+1:11The same verb is used at 2 Pt 1:5 above. Peter seems to be making a play on words here.+1:11πλουσίως ( plousiōs) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element, which has also been placed in clause-final to the same end.+1:11Cf Re 21:7-8, 26-27.+1:12ἀεὶ ( aei) is in P2 (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus and stress.+1:12Lit in the truth that is present. ME (see BDAG, 42, sv ἀλήθεια 2.b.; UBSHS [2 Pt], 87; translation and notes at 2 Th 2:15.). Cf NLT, NRSV, TEV.+1:13δίκαιον ( diakaion) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element. Cf NLT, TEV.+1:13Lit in this tabernacle. ME/IT (see L-N, 23.91; translation and notes at 2 Co 5:1). Cf CJB, ISV, NIV, NCV.+1:13Lit by way of reminder, or by way of calling your attention to them.+1:14ταχινή ( tachinē) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this element.+1:14Lit the removing/setting aside of the tabernacle of me is soon. ME (see note at v 13 above; L-N, 23.111). ME. Cf CJB, HCSB, ISV, NCV, NIV, TEV.+1:14Cf Jn 21:18-19.+1:15ἑκάστοτε ἔχειν ὑμᾶς μετὰ τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ( ekastote echein humas meta tēn emēn exdoxon tēn toutōn mnēmēn) is in P2 (see BART Display; cf LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this element. Commas have also been used to the same end.+1:15ἑκάστοτε ( ekastote) is in an embedded focal position (see BART Display), and has therefore been placed in clause-final for extra focus and stress. Cf CJB.+1:16σεσοφισμένοις μύθοις ( sesophismenois muthois) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+1:16Lit that we followed. ME (see UBSHS [2 Pt], 91). Cf TEV; REB and TNT in ESS (2 Pt), 59.+1:16δύναμιν καὶ παρουσίαν ( dunamin kai parousian) is in interpreted here as a hendiadys (ie, the use of coordination to communicate a unified concept). This is reflected in the translation.+1:16ἐπόπτα τῆς ἐκείνου μεγαλειότητος ( epopta tēs ekeinou megaleiotētos) is in a split focal position (see BART Display and LDGNT). A cleft-construction has been used to give extra focus to the preposed element within the ME (see following note).+1:16Lit we were eyewitnesses of. ME. Cf CJB, NCV, NLT, TEV.+1:16Lit the majestic splendor of that one. Since the Second Coming is in view here, the verbal information compressed in the verb is meant to be understood as pointing forward to that event (cf translation and notes at Mt 16:28). The point here, as v 19 makes clear, is that the transfiguration was a visionary foreshadowing of the glory in which the Messiah will return at the Second Coming.+1:17IT. Cf CJB, TEV.+1:17τιμὴν καὶ δόξαν ( timēn kai doxan) is in a DFE position (see BART Display), and has therefore been placed in clause-final for extra focus and stress.+1:17φωνῆς τοιᾶσδε ( phōnēs toiasde) is in a split focal position (see BART Display; cf LDGNT), and has therefore been placed at the end of the clause for extra focus and stress (with the help of a dummy subject).+1:17Lit such a voice having been brought to him by the Majestic Glory. ME. Cf CJB, NCV, NIV, NLT, TEV. The mismatch in languages here is obvious.+1:18ἡμεῖς ( hēmeis) is in P2 (see BART Display and LDGNT), and therefore an intensive pronoun has been used to give extra focus to this element.+1:18ἐξ οὐρανοῦ ( ex ouranou) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:18The participle has been interpreted as an adverbial participle of cause. This is reflected in the translation. Cf ESV, NET, RSV.+1:18σὺν αὐτῷ ( sun autō) is in P2 (see BART Display), and therefore adverbs have been used to give extra focus to this element, which has also been placed in clause-final to the same end.+1:19Cf NCV, NIV, TEV.+1:19Lit And we have the prophetic word as more firm. ME/IT (see BDAG, 173, sv βεβαιόω 1; L-N, 28.43, 31.90). Cf CJB, ISV, NET, NIV, NLT, TEV. Cf also the translation at Rm 15:8.+1:19Or to which. The LSGNT Notes mark ᾧ ( hō) as a dative of reference.+1:19Or if. The participle is interpreted as an adverbial participle of means. This is reflected in the translation. Cf ESS (2 Pt), 75. An adverbial of condition is also possible (cf LEB). The meaning is the same either way.+1:19ἡμέρα ( hēmera) is in P2 (see BART Display and LDGNT), and therefore a demonstrative pronoun has been used to give this element extra focus and stress. The “day” here is clearly referring to something known, namely, the Day of the Lord prophesied by the prophets. The constituent is anarthrous because it is receiving focal prominence.+1:19Cf Is 13:6-9; Ezk 13:5, 30:3; Jl 1:15, 2:1-31, 3:14; Am 5:18, 20; Ob 15; Zp 1:7-14; Ml 4:5; 2 Co 1:14; Php 1:6-10, 2:16; 1 Th 5:2; 2 Th 2:2.+1:19The “morning star” here is most likely a reference to the planet Venus, though some think it possibly refers to the sun (see, eg, ANLEX, 404, sv φωσφόρος; BSL, 2 Pt 1:19, sv φωσφόρος; DBL Greek, #5892; NAC [1 and 2 Pt, Jud], 321; L-N, 1.32). Apart from the sun, Venus is the brightest “star” in the sky, reaching its maximum brightness just before sunrise or just after sunset, depending on where it is in its orbit of the sun. Just as the morning star heralds the end of the night and the beginning of the new day, so the Second Coming will mark the end of this age of darkness and the beginning of His Day. Cf Gn 1:14-19; Jb 9:9, 38:32; Ps 19:1-6, 84:11; Is 40:25-26, 60:1-2; Ml 4:2; Lk 1:78; Rm 10:14-18, 13:11-12.+1:19φωσφόρος ( phōsphoros) is in P2 (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and therefore an intensive pronoun has been used to give extra focus to this element.+1:19Cf Nu 24:17; Re 22:16.+1:20Most English translations group “in your hearts” with “rises” here. However, it is just as reasonable (contra Kelly; see ESS [2 Pt], 79) for it to be grouped with what follows (cf Green in ESS [2 Pt], 79), since in the NT the heart is understood not only as the seat of the emotions, but of the thoughts and will as well (see translation and notes at Mk 3:5). Cf, eg, Mt 9:4; Mk 2:8; Lk 2:19, 5:22, 21:14, 24:38; Rm 10:6-9. Shreiner’s assertion that in this instance the “the objective event and the subjective experience seem to be confused” ( NAC [1 and 2 Pt, Jud], 322) is unwarranted.+1:20The genitive here is interpreted as a genitive of place. This is reflected in the translation. Cf ISV, NCV, NLT, TEV.+1:20ἰδίας ἐπιλύσεως ( idias epiluseōs) is in P2 (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element.+1:20Or it isn’t by private interpretation.+1:20IT (see following note; L-N, 33.141).+1:20Or No prophecy in Scripture comes about by the prophet’s own interpretation/explanation. Lit Every prophecy of Scripture does not become of one’s own/his own unraveling. ME (see BSL, 2 Pt 1:20, sv ἐπίλυσις; NAC [1 and 2 Pt, Jud], 322; UBSHS [2 Pt], 99). For a summary of interpretive options here, see ESS (2 Pt), 83. If ἐπίλυσις ( epilusis) means interpretation/explanation (as is almost certainly the case; see, eg, L-N, 33.141; NAC [1 and 2 Pt, Jud], 322), then in this context γίνομαι ( ginomai) means to “become explained,” or to “become interpreted (accurately),” ie, become understood/unraveled. Hence the translation here. Cf Lk 24:25-35; Eph 3:4-5.+1:21θελήματι ἀνθρώπου ( thelēmati anthrōpou) is in P2 (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element. γὰρ ( gar) has also been used as a spacer to the same end.+1:21Drawing from BDAG in translation here (see BDAG, 447, sv θέλημα 2.a.).+1:21Lit For not by the will of man was a prophecy conveyed in the past (or at any time). ME (see BDAG, 1052, sv φέρω 7). προφητεία ( prophēteia) here means essentially the same thing as τὸν προφητικὸν λόγον ( ton prophētikon) in v 19 (cf ISV, NCV, NIV, NLT, TEV there; NLT here). ποτέ ( pote) here has a meaning similar to what it has at 1 Pt 3:5 (cf CJB, HCSB, KJV, NASB, NCV, NET, NIV, NKJV, NLT, TEV there). The true prophets, rather than the false, are obviously meant here. Cf Jr 23; Ezk 13.+1:21ὑπὸ πνεύματος ἁγίου φερόμενοι ( hupo pneumatos hagiou pheromenoi) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+1:21ὑπὸ πνεύματος ἁγίου ( hupo pneumatos hagiou) is in an embedded focal position (see BART Display), and therefore italics have been used to give this element extra focus and emphasis.+1:21Lit spoke from God men. ME. Cf REB in ESS (2 Pt), 89. ἄνθρωποι ( anthrōpoi) is receiving thematic prominence here (see BART Display; cf LDGNT), and therefore a rendering similar to that of the REB has been used in translation here, to allow this element to land in clause-final for extra stress.