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John 1:14-18
New English Translation

14 Now[a] the Word became flesh[b] and took up residence[c] among us. We[d] saw his glory—the glory of the one and only,[e] full of grace and truth, who came from the Father. 15 John[f] testified[g] about him and shouted out,[h] “This one was the one about whom I said, ‘He who comes after me is greater than I am,[i] because he existed before me.’” 16 For we have all received from his fullness one gracious gift after another.[j] 17 For the law was given through Moses, but[k] grace and truth came about through Jesus Christ. 18 No one has ever seen God. The only one,[l] himself God, who is in closest fellowship with[m] the Father, has made God[n] known.[o]

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Footnotes

  1. John 1:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  2. John 1:14 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
  3. John 1:14 tn Grk “and tabernacled.”sn The Greek word translated took up residence (σκηνόω, skēnoō) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth—the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
  4. John 1:14 tn Grk “and we saw.”
  5. John 1:14 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12; 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14; 1:18; 3:16, and 3:18).
  6. John 1:15 sn John refers to John the Baptist.
  7. John 1:15 tn Or “bore witness.”
  8. John 1:15 tn Grk “and shouted out saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  9. John 1:15 tn Or “has a higher rank than I.”
  10. John 1:16 tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (charin anti charitos) could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.
  11. John 1:17 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
  12. John 1:18 tc The textual problem μονογενὴς θεός (monogenēs theos, “the only God”) versus ὁ μονογενὴς υἱός (ho monogenēs huios, “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C3 Θ Ψ ƒ1,13 M lat), read ὁ μονογενὴς υἱός. P75 א1 33 have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in P66 א* B C* L. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (ho ōn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (theos ēn ho logos) means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8; 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.tn Or “The unique one.” For the meaning of μονογενής (monogenēs) see the note on “one and only” in 1:14.
  13. John 1:18 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
  14. John 1:18 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
  15. John 1:18 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
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2 Timothy 3:16-4:8
New English Translation

16 Every scripture[a] is inspired by God[b] and useful for teaching, for reproof,[c] for correction, and for training in righteousness, 17 that the person dedicated to God[d] may be capable[e] and equipped for every good work.

Charge to Timothy Repeated

4 I solemnly charge you before God and Christ Jesus, who is going to judge the living and the dead, and by his appearing and his kingdom: 2 Preach the message,[f] be ready[g] whether it is convenient or not,[h] reprove, rebuke, exhort[i] with complete patience and instruction. 3 For there will be a time when people[j] will not tolerate sound teaching. Instead, following their own desires,[k] they will accumulate teachers for themselves, because they have an insatiable curiosity to hear new things.[l] 4 And they will turn away from hearing the truth, but on the other hand they will turn aside to myths.[m] 5 You, however, be self-controlled[n] in all things, endure hardship, do an evangelist’s work, fulfill your ministry. 6 For I am already being poured out as an offering, and the time for me to depart[o] is at hand. 7 I have competed well;[p] I have finished the race; I have kept the faith! 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day—and not to me only, but also to all who have set their affection on[q] his appearing.

Footnotes

  1. 2 Timothy 3:16 tn Or “All scripture.”sn There is very little difference in sense between every scripture (emphasizing the individual portions) and “all scripture” (emphasizing the composite whole). The former option is preferred, because it fits the normal use of the word “all/every” in Greek (πᾶς, pas) as well as Paul’s normal sense for the word “scripture” in the singular without the article, as here. So every scripture means “every individual portion of scripture.”
  2. 2 Timothy 3:16 sn Inspired by God. Some have connected this adjective in a different way and translated it as “every inspired scripture is also useful.” But this violates the parallelism of the two adjectives in the sentence, and the arrangement of words makes clear that both should be taken as predicate adjectives: “every scripture is inspired…and useful.”
  3. 2 Timothy 3:16 tn Or “rebuke,” “censure.” The Greek word implies exposing someone’s sin in order to bring correction.
  4. 2 Timothy 3:17 tn Grk “the man of God,” but ἄνθρωπος (anthrōpos) is most likely used here in a generic sense, referring to both men and women.
  5. 2 Timothy 3:17 tn This word is positioned for special emphasis; it carries the sense of “complete, competent, able to meet all demands.”
  6. 2 Timothy 4:2 tn Or “the word.”
  7. 2 Timothy 4:2 tn Or “be persistent.”
  8. 2 Timothy 4:2 tn Grk “in season, out of season.”
  9. 2 Timothy 4:2 tn Or “encourage.”
  10. 2 Timothy 4:3 tn Grk “they”; the referent (the people in that future time) has been specified in the translation for clarity.
  11. 2 Timothy 4:3 tn Grk “in accord with.”
  12. 2 Timothy 4:3 tn Grk “having an itching in regard to hearing,” “having itching ears.”
  13. 2 Timothy 4:4 sn These myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and Titus 1:14.
  14. 2 Timothy 4:5 tn Or “sober,” “temperate.”
  15. 2 Timothy 4:6 tn Grk “of my departure.”
  16. 2 Timothy 4:7 sn The expression I have competed well (Grk “I have competed the good competition”) uses words that may refer to a race or to a boxing or wrestling match: “run the good race” or “fight the good fight.” The similar phrase in 1 Tim 1:18 uses a military picture and is more literally “war the good warfare.”
  17. 2 Timothy 4:8 tn Grk “all who have loved.”
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2 Peter 1:12-21
New English Translation

Salvation Based on the Word of God

12 Therefore, I intend to remind you constantly[a] of these things even though you know them and are well established in the truth that you now have. 13 Indeed, as long as I am in this tabernacle,[b] I consider it right to stir you up by way of a reminder, 14 since I know that my tabernacle will soon be removed,[c] because[d] our Lord Jesus Christ revealed this to me.[e] 15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things.[f]

16 For we did not follow cleverly concocted fables when we made known to you the power and return[g] of our Lord Jesus Christ;[h] no,[i] we were[j] eyewitnesses of his[k] grandeur.[l] 17 For he received honor and glory from God the Father, when that[m] voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.”[n] 18 When this voice was conveyed from heaven, we ourselves[o] heard it, for we were with him on the holy mountain.[p] 19 Moreover,[q] we[r] possess the prophetic word as an altogether reliable thing.[s] You do well if you pay attention[t] to this[u] as you would[v] to a light shining in a murky place, until the day dawns and the morning star[w] rises in your hearts.[x] 20 Above all, you do well if you recognize[y] this:[z] No prophecy of scripture ever comes about by the prophet’s own imagination,[aa] 21 for no prophecy was ever borne of human impulse; rather, men[ab] carried along by the Holy Spirit spoke from God.

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Footnotes

  1. 2 Peter 1:12 tn Grk “always.”
  2. 2 Peter 1:13 tn Or “tent.” The author uses this as a metaphor for his physical body.sn The use of the term tabernacle for the human body is reminiscent both of John’s statements about Jesus (“he tabernacled among us” in John 1:14; “the temple of his body” in John 2:21) and Paul’s statements about believers (e.g., “you are God’s building” in 1 Cor 3:9; “you are God’s temple” in 1 Cor 3:16; “your body is the temple of the Holy Spirit” in 1 Cor 6:19; “holy temple” in Eph 2:21). It is precisely because the Shekinah glory has been transferred from the OT temple to the person of Jesus Christ and, because he inhabits believers, to them, that the author can speak this way. His life on earth, his physical existence, is a walking tabernacle, a manifestation of the glory of God.
  3. 2 Peter 1:14 tn Grk “since I know that the removal of my tabernacle is [coming] soon.”
  4. 2 Peter 1:14 tn Grk “just as.”
  5. 2 Peter 1:14 sn When the author says our Lord Jesus Christ revealed this to me, he is no doubt referring to the prophecy that is partially recorded in John 21:18-19.
  6. 2 Peter 1:15 sn There are various interpretations of v. 15. For example, the author could be saying simply, “I will make every effort that you remember these things.” But the collocation of σπουδάζω (spoudazō) with μνήνη (mnēnē) suggests a more specific image. R. Bauckham (Jude, 2 Peter [WBC], 201-2) is right when he notes that these two words together suggest a desire to write some sort of letter or testament. Most commentators recognize the difficulty in seeing the future verb σπουδάσω (spoudasō) as referring to 2 Peter itself (the present or aorist would have been expected, i.e., “I have made every effort,” or “I am making every effort”). Some have suggested that Mark’s Gospel is in view. The difficulty with this is threefold: (1) Mark is probably to be dated before 2 Peter, (2) early patristic testimony seems to imply that Peter was the unwitting source behind Mark’s Gospel; and (3) “these things” would seem to refer, in the least, to the prophecy about Peter’s death (absent in Mark). A more plausible suggestion might be that the author was thinking of the ending of John’s Gospel. This is possible because (1) John 21:18-19 is the only other place in the NT that refers to Peter’s death; indeed, it fleshes out the cryptic statement in v. 14 a bit more; (2) both 2 Peter and John were apparently written to Gentiles in and around Asia Minor; (3) both books were probably written after Paul’s death and perhaps even to Paul’s churches (cf. 2 Pet 3:1-2, 15-16); and (4) John 21 gives the appearance of being added to the end of a finished work. There is thus some possibility that this final chapter was added at the author’s request, in part to encourage Gentile Christians to face impending persecution, knowing that the martyrdom of even (Paul and) Peter was within the purview of God’s sovereignty. That 2 Pet 1:15 alludes to John 21 is of course by no means certain, but remains at least the most plausible of the suggestions put forth thus far.
  7. 2 Peter 1:16 tn Grk “coming.”
  8. 2 Peter 1:16 tn Grk “for we did not make known to you the power and coming of our Lord Jesus Christ by following cleverly concocted fables.”
  9. 2 Peter 1:16 tn Grk “but, instead.”
  10. 2 Peter 1:16 tn Grk “became.”
  11. 2 Peter 1:16 tn Grk “that one’s.” That is, “eyewitnesses of the grandeur of that one.” The remote demonstrative pronoun is used perhaps to indicate esteem for Jesus. Along these lines it is interesting to note that “the Pythagoreans called their master after his death simply ἐκεῖνος” as a term of reverence and endearment (BDAG 302 s.v. ἐκεῖνος a.γ).
  12. 2 Peter 1:16 sn The term grandeur was used most frequently of God’s majesty. In the 1st century, it was occasionally used of the divine majesty of the emperor. 2 Pet 1:1 and 1:11 already include hints of a polemic against emperor-worship (in that “God and Savior” and “Lord and Savior” were used of the emperor).
  13. 2 Peter 1:17 tn Grk “such a.” The pronoun τοιᾶσδε (toiasde) most likely refers to what follows, connoting something of the uniqueness of the proclamation.
  14. 2 Peter 1:17 tn The verb εὐδόκησα (eudokēsa) in collocation with εἰς ὅν (eis hon) could either mean “in whom I am well-pleased, delighted” (in which case the preposition functions like ἐν [en]), or “on whom I have set my favor.”sn This is my beloved Son, in whom I am delighted alludes to the Transfiguration. However, the author’s version is markedly different from the synoptic accounts (in particular his introductory phrase, “when that voice was conveyed to him,” an unusual expression [perhaps used to avoid naming God directly as the one who spoke from heaven]). The most natural explanation for such differences is that he was unaware of the exact wording of the Gospels. This is, of course, easier to explain if 2 Peter is authentic than if it is a late document, written in the 2nd century.
  15. 2 Peter 1:18 tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.
  16. 2 Peter 1:18 tn 2 Pet 1:17-18 comprise one sentence in Greek, with the main verb “heard” in v. 18. All else is temporally subordinate to that statement. Hence, more literally these verses read as follows: “For when he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: ‘This is my beloved Son, in whom I am delighted,’ we ourselves heard this voice when it was conveyed from heaven, when we were with him on the holy mountain.”
  17. 2 Peter 1:19 tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.
  18. 2 Peter 1:19 sn We in v. 19 is apparently an inclusive “we” (the author and his audience). Such shifts in the first person plural are quite common in epistolary literature (cf., e.g., 2 Cor 10-13, passim).
  19. 2 Peter 1:19 tn The comparative adjective βεβαιότερον (bebaioteron) is the complement to the object τὸν προφητικὸν λόγον (ton prophētikon logon). As such, the construction almost surely has the force “The prophetic word is (more certain/altogether certain)—and this is something that we all have.” Many scholars prefer to read the construction as saying “we have the prophetic word made more sure,” but such a nuance is unparalleled in object-complement constructions (when the construction has this force, ποιέω [poieō] is present [as in 2 Pet 1:10]). The meaning, as construed in the translation, is that the Bible (in this case, the OT) that these believers had in their hands was a thoroughly reliable guide. Whether it was more certain than was even Peter’s experience on the Mount of Transfiguration depends on whether the adjective should be taken as a true comparative (“more certain”) or as an elative (“very certain, altogether certain”). Some would categorically object to any experience functioning as a confirmation of the scriptures and hence would tend to give the adjective a comparative force. Yet the author labors to show that his gospel is trustworthy precisely because he was an eyewitness of this great event. Further, to say that the OT scriptures (the most likely meaning of “the prophetic word”) were more trustworthy an authority than an apostle’s own experience of Christ is both to misconstrue how prophecy took place in the OT (did not the prophets have visions or other experiences?) and to deny the final revelation of God in Christ (cf. Heb 1:2). In sum, since syntactically the meaning that “we have confirmed the prophetic word by our experience” is improbable, and since contextually the meaning that “we have something that is a more reliable authority than experience, namely, the Bible” is unlikely, we are left with the meaning “we have a very reliable authority, the Old Testament, as a witness to Christ’s return.” No comparison is thus explicitly made. This fits both the context and normal syntax quite well. The introductory καί (kai) suggests that the author is adding to his argument. He makes the statement that Christ will return, and backs it up with two points: (1) Peter himself (as well as the other apostles) was an eyewitness to the Transfiguration, which is a precursor to the Parousia; and (2) the Gentile believers, who were not on the Mount of Transfiguration, nevertheless have the Old Testament, a wholly reliable authority that also promises the return of Christ.
  20. 2 Peter 1:19 tn Grk “paying attention” (the adverbial participle is either conditional [“if you pay attention”] or instrumental [“by paying attention”]; though there is difference in translation, there is virtually no difference in application). On a lexical level, “pay attention to” (προσέχω [prosechō]) does not, in a context such as this, mean merely observe or notice, but follow, give heed to, obey.
  21. 2 Peter 1:19 tn “To this” is a relative pronoun in Greek. The second half of v. 19 is thus a relative clause. Literally it reads “to which you do well if you pay attention.”
  22. 2 Peter 1:19 tn Grk “as”; ὡς (hōs) clauses after imperatives or implied commands (as here) make a comparison of what should be true (imperative) to what is true (indicative). This is the case even when the verb of the ὡς clause is only implied. Cf. Matt 6:10 (“may your will be done on earth as [it is] in heaven”); 10:16 (“be wise as serpents [are], and be as gentle as doves [are]”); 22:39 (“love your neighbor as [you already do] love yourself”).
  23. 2 Peter 1:19 sn The reference to the morning star constitutes a double entendre. First, the term was normally used to refer to Venus. But the author of course has a metaphorical meaning in mind, as is obvious from the place where the morning star is to rise—“in your hearts.” Most commentators see an allusion to Num 24:17 (“a star shall rise out of Jacob”) in Peter’s words. Early Christian exegesis saw in that passage a prophecy about Christ’s coming. Hence, in this verse Peter tells his audience to heed the OT scriptures which predict the return of Christ, then alludes to one of the passages that does this very thing, all the while running the theme of light on a parallel track. In addition, it may be significant that Peter’s choice of terms here is not the same as is found in the LXX. He has used a Hellenistic word that was sometimes used of emperors and deities, perhaps as a further polemic against the paganism of his day.
  24. 2 Peter 1:19 sn The phrase in your hearts is sometimes considered an inappropriate image for the parousia, since the coming of Christ will be visible to all. But Peter’s point has to do with full comprehension of the revelation of Christ, something only believers will experience. Further, his use of light imagery is doing double-duty, suggesting two things at once (i.e., internal guidance to truth or illumination, and OT prophecy about Christ’s return) and hence can not be expected to be consistent with every point he wishes to make.
  25. 2 Peter 1:20 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prōton) constitute the object and complement of γινώσκοντες (ginōskontes). The participle is dependent on the main verb in v. 19 (“you do well [if you pay attention]”), probably in a conditional usage. An alternative is to take it imperativally: “Above all, know this.” In this rendering, πρῶτον is functioning adverbially. Only here and 2 Pet 3:3 is τοῦτο πρῶτον found in the NT, making a decision more difficult.
  26. 2 Peter 1:20 tn The ὅτι (hoti) clause is appositional (“know this, that”). English usage can use the colon with the same force.
  27. 2 Peter 1:20 tn Verse 20 is variously interpreted. There are three key terms here that help decide both the interpretation and the translation. As well, the relation to v. 21 informs the meaning of this verse. (1) The term “comes about” (γίνεται [ginetai]) is often translated “is a matter” as in “is a matter of one’s own interpretation.” But the progressive force for this verb is far more common. (2) The adjective ἰδίας (idias) has been understood to mean (a) one’s own (i.e., the reader’s own), (b) its own (i.e., the particular prophecy’s own), or (c) the prophet’s own. Catholic scholarship has tended to see the reference to the reader (in the sense that no individual reader can understand scripture, but needs the interpretations handed down by the Church), while older Protestant scholarship has tended to see the reference to the individual passage being prophesied (and hence the Reformation doctrine of analogia fidei [analogy of faith], or scripture interpreting scripture). But neither of these views satisfactorily addresses the relationship of v. 20 to v. 21, nor do they do full justice to the meaning of γίνεται. (3) The meaning of ἐπίλυσις (epilusis) is difficult to determine, since it is a biblical hapax legomenon. Though it is sometimes used in the sense of interpretation in extra-biblical Greek, this is by no means a necessary sense. The basic idea of the word is unfolding, which can either indicate an explanation or a creation. It sometimes has the force of solution or even spell, both of which meanings could easily accommodate a prophetic utterance of some sort. Further, even the meaning explanation or interpretation easily fits a prophetic utterance, for prophets often, if not usually, explained visions and dreams. There is no instance of this word referring to the interpretation of scripture, however, suggesting that if interpretation is the meaning, it is the prophet’s interpretation of his own vision. (4) The γάρ (gar) at the beginning of v. 21 gives the basis for the truth of the proposition in v. 20. The connection that makes the most satisfactory sense is that prophets did not invent their own prophecies (v. 20), for their impulse for prophesying came from God (v. 21).sn No prophecy of scripture ever comes about by the prophet’s own imagination. 2 Pet 1:20-21, then, form an inclusio with v. 16: The Christian’s faith and hope are not based on cleverly concocted fables but on the sure Word of God—one which the prophets, prompted by the Spirit of God, spoke. Peter’s point is the same as is found elsewhere in the NT, i.e., that human prophets did not originate the message, but they did convey it, using their own personalities in the process.
  28. 2 Peter 1:21 tn If, as seems probable, the “prophecy” mentioned here is to be identified with the “prophecy of scripture” mentioned in the previous verse, then the Greek term ἄνθρωποι (anthrōpoi, “men”) would refer specifically to the human authors of scripture, who (as far as we know) were all men. Thus “men” has been used here in the translation. If, on the other hand, the “prophecy” mentioned in the present verse is not limited to scripture but refers to oral prophecy as well, then women would be included, since Joel 2:20 specifically mentions “sons and daughters” as having the ability to prophesy, and the NT clearly mentions prophetesses (Luke 2:36; Acts 21:9).
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