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2 Peter 1-3
New English Translation

Salutation

1 From Simeon[a] Peter,[b] a slave[c] and apostle of Jesus Christ, to those who through the righteousness of our God[d] and Savior,[e] Jesus Christ, have been granted[f] a faith just as precious[g] as ours. 2 May grace and peace be lavished on you[h] as you grow[i] in the rich knowledge[j] of God and of Jesus our Lord![k]

Believers’ Salvation and the Work of God

3 I can pray this because his divine power[l] has bestowed on us everything necessary[m] for life and godliness through the rich knowledge[n] of the one who called[o] us by[p] his own glory and excellence. 4 Through these things[q] he has bestowed on us his precious and most magnificent promises, so that by means of what was promised[r] you may become partakers of the divine nature,[s] after escaping[t] the worldly corruption that is produced by evil desire.[u] 5 For this very reason,[v] make every effort[w] to add to your faith excellence,[x] to excellence, knowledge; 6 to knowledge, self-control; to self-control, perseverance;[y] to perseverance, godliness; 7 to godliness, brotherly affection; to brotherly affection, unselfish[z] love.[aa] 8 For if[ab] these things are really yours[ac] and are continually increasing,[ad] they will keep you from becoming[ae] ineffective and unproductive in your pursuit of[af] knowing our Lord Jesus Christ more intimately.[ag] 9 But[ah] concerning the one who lacks such things[ai]—he is blind. That is to say, he is[aj] nearsighted, since he has forgotten about the cleansing of his past sins. 10 Therefore, brothers and sisters,[ak] make every effort to be sure of your calling and election.[al] For by doing this[am] you will never[an] stumble into sin.[ao] 11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.

Salvation Based on the Word of God

12 Therefore, I intend to remind you constantly[ap] 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,[aq] I consider it right to stir you up by way of a reminder, 14 since I know that my tabernacle will soon be removed,[ar] because[as] our Lord Jesus Christ revealed this to me.[at] 15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things.[au]

16 For we did not follow cleverly concocted fables when we made known to you the power and return[av] of our Lord Jesus Christ;[aw] no,[ax] we were[ay] eyewitnesses of his[az] grandeur.[ba] 17 For he received honor and glory from God the Father, when that[bb] voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.”[bc] 18 When this voice was conveyed from heaven, we ourselves[bd] heard it, for we were with him on the holy mountain.[be] 19 Moreover,[bf] we[bg] possess the prophetic word as an altogether reliable thing.[bh] You do well if you pay attention[bi] to this[bj] as you would[bk] to a light shining in a murky place, until the day dawns and the morning star[bl] rises in your hearts.[bm] 20 Above all, you do well if you recognize[bn] this:[bo] No prophecy of scripture ever comes about by the prophet’s own imagination,[bp] 21 for no prophecy was ever borne of human impulse; rather, men[bq] carried along by the Holy Spirit spoke from God.

The False Teachers’ Ungodly Lifestyle

2 But false prophets arose among the people,[br] just as there will be false teachers among you. These false teachers[bs] will[bt] infiltrate your midst[bu] with destructive heresies,[bv] even to the point of[bw] denying the Master who bought them. As a result, they will bring[bx] swift destruction on themselves. 2 And many will follow their debauched lifestyles.[by] Because of these false teachers,[bz] the way of truth will be slandered.[ca] 3 And in their greed they will exploit you with deceptive words. Their[cb] condemnation pronounced long ago[cc] is not sitting idly by;[cd] their[ce] destruction is not asleep.

4 For if God did not spare the angels who sinned,[cf] but threw them into hell[cg] and locked them up[ch] in chains[ci] in utter darkness,[cj] to be kept until the judgment, 5 and if he did not spare the ancient world, but did protect Noah, a herald of righteousness, along with seven others,[ck] when God[cl] brought a flood on an ungodly world,[cm] 6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction,[cn] having appointed[co] them to serve as an example[cp] to future generations of the ungodly,[cq] 7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless[cr] men,[cs] 8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul[ct] by the lawless deeds he saw and heard[cu]) 9 —if so,[cv] then the Lord knows how to rescue the godly from their trials,[cw] and to reserve the unrighteous for punishment[cx] at the day of judgment, 10 especially those who indulge their fleshly desires[cy] and who despise authority.

Brazen and insolent,[cz] they are not afraid to insult[da] the glorious ones,[db] 11 yet even[dc] angels, who are much more powerful,[dd] do not bring a slanderous[de] judgment against them in the presence of the Lord.[df] 12 But[dg] these men,[dh] like irrational animals—creatures of instinct, born to be caught and destroyed[di]—do not understand whom[dj] they are insulting, and consequently[dk] in their destruction they will be destroyed,[dl] 13 suffering harm as the wages for their harmful ways.[dm] By considering it a pleasure to carouse in broad daylight,[dn] they are stains and blemishes, indulging[do] in their deceitful pleasures when they feast together with you. 14 Their eyes,[dp] full of adultery,[dq] never stop sinning;[dr] they entice[ds] unstable people.[dt] They have trained their hearts for greed, these cursed children![du] 15 By forsaking the right path they have gone astray, because they followed the way of Balaam son of Bosor,[dv] who loved the wages of unrighteousness,[dw] 16 yet was rebuked[dx] for his own transgression (a dumb donkey,[dy] speaking with a human voice,[dz] restrained the prophet’s madness).[ea]

17 These men[eb] are waterless springs and mists driven by a storm, for whom the utter depths of darkness[ec] have been reserved. 18 For by speaking high-sounding but empty words[ed] they are able to entice,[ee] with fleshly desires and with debauchery,[ef] people[eg] who have just escaped[eh] from those who reside in error.[ei] 19 Although these false teachers promise[ej] such people[ek] freedom, they themselves are enslaved to[el] immorality.[em] For whatever a person succumbs to, to that he is enslaved.[en] 20 For if after they have escaped the filthy things[eo] of the world through the rich knowledge of our Lord and Savior Jesus Christ,[ep] they[eq] again get entangled in them and succumb to them,[er] their last state has become worse for them than their first. 21 For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment that had been delivered to them. 22 They are illustrations of this true proverb:[es] “A dog returns to its own vomit,”[et] and “A sow, after washing herself,[eu] wallows in the mire.”[ev]

The False Teachers’ Denial of the Lord’s Return

3 Dear friends, this is already the second letter I have written[ew] you, in which[ex] I am trying to stir up[ey] your pure mind by way of reminder: 2 I want you to recall[ez] both[fa] the predictions[fb] foretold by the holy prophets and the commandment of the Lord and Savior through your apostles.[fc] 3 Above all, understand this:[fd] In the last days blatant scoffers[fe] will come, being propelled by their own evil urges[ff] 4 and saying,[fg] “Where is his promised return?[fh] For ever since[fi] our ancestors[fj] died,[fk] all things have continued as they were[fl] from the beginning of creation.” 5 For they deliberately suppress this fact,[fm] that by the word of God[fn] heavens existed long ago and an earth[fo] was formed out of water and by means of water. 6 Through these things[fp] the world existing at that time was destroyed when it was deluged with water. 7 But by the same word the present heavens and earth have been reserved for fire, by being kept for the day of judgment and destruction of the ungodly.[fq]

8 Now, dear friends, do not let this one thing escape your notice,[fr] that a single day is like a thousand years with the Lord and a thousand years are like a single day. 9 The Lord is not slow concerning his promise,[fs] as some regard slowness, but is being patient toward you, because he does not wish[ft] for any[fu] to perish but for all to come to repentance.[fv] 10 But the day of the Lord will come like a thief; when it comes,[fw] the heavens will disappear[fx] with a horrific noise,[fy] and the celestial bodies[fz] will melt away[ga] in a blaze,[gb] and the earth and every deed done on it[gc] will be laid bare.[gd] 11 Since all these things are to melt away[ge] in this manner,[gf] what sort of people must you[gg] be, conducting your lives in holiness and godliness,[gh] 12 while waiting for and hastening[gi] the coming of the day of God?[gj] Because of this day,[gk] the heavens will be burned up and[gl] dissolve, and the celestial bodies[gm] will melt away in a blaze![gn] 13 But, according to his promise, we are waiting for[go] new heavens and a new earth, in which[gp] righteousness truly resides.[gq]

Exhortation to the Faithful

14 Therefore, dear friends, since you are waiting for[gr] these things, strive to be found[gs] at peace, without spot or blemish, when you come into his presence.[gt] 15 And regard the patience of our Lord as salvation,[gu] just as also our dear brother Paul[gv] wrote to you,[gw] according to the wisdom given to him, 16 speaking of these things in all his letters.[gx] Some things in these letters[gy] are hard to understand, things[gz] the ignorant and unstable twist[ha] to their own destruction, as they also do to the rest of the scriptures.[hb] 17 Therefore, dear friends, since you have been forewarned,[hc] be on your guard that you do not get led astray by the error of these unprincipled men[hd] and fall from your firm grasp on the truth.[he] 18 But grow in the grace and knowledge[hf] of our Lord and Savior Jesus Christ. To him be the honor both now and on[hg] that eternal day.[hh]

Footnotes

  1. 2 Peter 1:1 tc Several witnesses, a few of them very significant (P72 B Ψ 69 81 614 623 630 1241 1243 2464 al vg co), read Σίμων (Simōn, “Simon”) for Συμεών (Sumeōn, “Simeon”). However, this appears to be a motivated reading as it is the more common spelling. Συμεών occurs only here and in Acts 15:14 as a spelling for the apostle’s name. The reading Συμεών enjoys ample and widespread support among the mss, strongly suggesting its authenticity. Further, this Hebraic spelling is a subtle argument for the authenticity of this letter, since a forger would almost surely follow the normal spelling of the name (1 Peter begins only with “Peter” giving no help either way).
  2. 2 Peter 1:1 tn Grk “Simeon Peter.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  3. 2 Peter 1:1 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  4. 2 Peter 1:1 tc A few witnesses (א Ψ 442 vgmss syph sa) read κυρίου (kuriou, “Lord”) for θεοῦ (theou, “God”) in v. 1, perhaps due to confusion of letters (since both words were nomina sacra), or perhaps because “our God and Savior, Jesus Christ” is an unusual expression (though hardly because of theological objections to θεοῦ).
  5. 2 Peter 1:1 tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. In fact, the construction occurs elsewhere in 2 Peter, strongly suggesting that the author’s idiom was the same as the rest of the NT authors’ (cf., e.g., 1:11 [“the Lord and Savior”], 2:20 [“the Lord and Savior”]). The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, theos) and “savior” (σωτήρ, sōtēr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on the application of Sharp’s rule to 2 Pet 1:1, see ExSyn 272, 276-77, 290. See also Titus 2:13 and Jude 4.
  6. 2 Peter 1:1 tn The verb λαγχάνω (lanchanō) means “obtain by lot,” “receive.” A literal translation would put it in the active, but some of the richness of the term would thereby be lost. It is used in collocation with κλῆρος (klēros, “lot”) frequently enough in the LXX to suggest the connotation of reception of a gift, or in the least reception of something that one does not deserve. H. Hanse’s statement (TDNT 4:1) that “Even where there is no casting of lots, the attainment is not by one’s own effort or as a result of one’s own exertions, but is like ripe fruit falling into one’s lap” is apt for this passage. The author’s opening line is a reminder that our position in Christ is not due to merit, but grace.
  7. 2 Peter 1:1 tn Grk “equal in value/honor.”sn A faith just as precious. The author’s point is that the Gentile audience has been blessed with a salvation that is in no way inferior to that of the Jews.
  8. 2 Peter 1:2 tn Grk “May grace and peace be multiplied to you.”
  9. 2 Peter 1:2 tn The words “as you grow” are not in the Greek text, but seem to be implied.
  10. 2 Peter 1:2 tn The word ἐπίγνωσις (epignōsis) could simply mean knowledge, but J. B. Mayor (Jude and Second Peter, 171-74) has suggested that it is often a fuller knowledge, especially in reference to things pertaining to spiritual truth. R. Bauckham (Jude, 2 Peter [WBC], 169-70) argues that it refers to the knowledge of God that is borne of conversion, but this is probably saying too much and is asking questions of the author that are foreign to his way of thinking. The term is used in 1:2, 3, 8; 2:20 (the verb form occurs twice, both in 2:21). In every instance it evidently involves being in the inner circle of those who connect to God, though it does not necessarily imply such a direct and relational knowledge of God for each individual within that circle. An analogy would be Judas Iscariot: Even though he was a disciple of the Lord, he was not converted.
  11. 2 Peter 1:2 tn A comma properly belongs at the end of v. 2 instead of a period, since v. 3 is a continuation of the same sentence. With the optative in v. 2, the author has departed from Paul’s normal greeting (in which no verb is used), rendering the greeting a full-blown sentence. Nevertheless, this translation divides the verses up along thematic lines in spite of breaking up the sentence structure. For more explanation, see note on “power” in v. 3.
  12. 2 Peter 1:3 tn The verse in Greek starts out with ὡς (hōs) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.
  13. 2 Peter 1:3 tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).
  14. 2 Peter 1:3 tn See the note on “rich knowledge” in v. 2.
  15. 2 Peter 1:3 sn Called. The term καλέω (kaleō), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved—he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).
  16. 2 Peter 1:3 tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxē kai aretē) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and significant witnesses (διὰ δόξης καὶ ἀρετῆς in P72 B 0209vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).
  17. 2 Peter 1:4 tn Verse 4 is in Greek a continuation of v. 3, “through which things.”sn The phrase these things refers to God’s glory and excellence.
  18. 2 Peter 1:4 tn Grk “through them.” The implication is that through inheriting and acting on these promises the believers will increasingly become partakers of the divine nature.
  19. 2 Peter 1:4 sn Although the author has borrowed the expression partakers of the divine nature from paganism, his meaning is clearly Christian. He does not mean apotheosis (man becoming a god) in the pagan sense, but rather that believers have an organic connection with God. Because of such a connection, God can truly be called our Father. Conceptually, this bears the same meaning as Paul’s “in Christ” formula. The author’s statement, though startling at first, is hardly different from Paul’s prayer for the Ephesians that they “may be filled up to all the fullness of God” (3:19).
  20. 2 Peter 1:4 tn The aorist participle ἀποφυγόντες (apophugontes) is often taken as attendant circumstance to the preceding verb γένησθε (genēsthe). As such, the sense is “that you might become partakers…and might escape…” However, it does not follow the contours of the vast majority of attendant circumstance participles (in which the participle precedes the main verb, among other things). Further, attendant circumstance participles are frequently confused with result participles (which do follow the verb). Many who take this as attendant circumstance are probably viewing it semantically as result (“that you might become partakers…and [thereby] escape…”). But this is next to impossible since the participle is aorist: Result participles are categorically present tense.
  21. 2 Peter 1:4 tn Grk “the corruption in the world (in/because of) lust.”
  22. 2 Peter 1:5 tn The Greek text begins with “and,” a typical Semitism.sn The reason given is all the provisions God has made for the believer, mentioned in vv. 3-4.
  23. 2 Peter 1:5 tn The participle is either means (“by making every effort”) or attendant circumstance (“make every effort”). Although it fits the normal contours of attendant circumstance participles, the semantics are different. Normally, attendant circumstance is used of an action that is a necessary prelude to the action of the main verb. But “making every effort” is what energizes the main verb here. Hence it is best taken as means. However, for the sake of smoothness the translation has rendered it as a command with the main verb translated as an infinitive. This is in accord with English idiom.
  24. 2 Peter 1:5 tn Or “moral excellence,” “virtue”; this is the same word used in v. 3 (“the one who has called us by his own glory and excellence”).
  25. 2 Peter 1:6 tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”
  26. 2 Peter 1:7 sn The final virtue or character quality in this list is “love” (ἀγάπη, agapē). The word was not used exclusively of Christian or unselfish love in the NT (e.g., the cognate, ἀγαπάω [agapaō], is used in John 3:19 of the love of darkness), but in a list such as this in which ἀγάπη is obviously the crescendo, unselfish love is evidently in view. R. Bauckham (Jude, 2 Peter [WBC], 187) notes that as the crowning virtue, ἀγάπη encompasses all the previous virtues.
  27. 2 Peter 1:7 tn Each item in Greek begins with “and.” The conjunction is omitted for the sake of good English style, with no change in meaning.sn Add to your faith excellence…love. The list of virtues found in vv. 5-7 stands in tension to the promises given in vv. 2-4. What appears to be a synergism of effort or even a contradiction (God supplies the basis, the promises, the grace, the power, etc., while believers must also provide the faith, excellence, etc.) in reality encapsulates the mystery of sanctification. Each believer is responsible before God for his conduct and spiritual growth, yet that growth could not take place without God’s prior work and constant enabling. We must not neglect our responsibility, yet the enabling and the credit is God’s. Paul says the same thing: “Continue working out your salvation with humility and dependence, for the one bringing forth in you both the desire and the effort…is God” (Phil 2:12-13).
  28. 2 Peter 1:8 tn The participles are evidently conditional, as most translations render them.
  29. 2 Peter 1:8 tn The participle ὑπάρχοντα (huparchonta) is stronger than the verb εἰμί (eimi), usually implying a permanent state. Hence, the addition of “really” is implied.
  30. 2 Peter 1:8 sn Continually increasing. There are evidently degrees of ownership of these qualities, implying degrees of productivity in one’s intimacy with Christ. An idiomatic rendering of the first part of v. 8 would be “For if you can claim ownership of these virtues in progressively increasing amounts…”
  31. 2 Peter 1:8 tn Grk “cause [you] not to become.”
  32. 2 Peter 1:8 tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”
  33. 2 Peter 1:8 tn Grk “the [rich] knowledge of our Lord Jesus Christ.” Verse 8 in Greek does not make a full stop (period), for v. 9 begins with a subordinate relative pronoun. Contemporary English convention requires a full stop in translation, however.
  34. 2 Peter 1:9 tn Grk “for.” The connection, though causal, is also adversative.
  35. 2 Peter 1:9 tn Grk “to the one for whom these things are not present.”
  36. 2 Peter 1:9 tn The words “that is to say, he is” are not in Greek. The word order is unusual. One might expect the author to have said “he is nearsighted and blind” (as the NIV has so construed it), but this is not the word order in Greek. Perhaps the author begins with a strong statement followed by a clarification, i.e., that being nearsighted in regard to these virtues is as good as being blind.
  37. 2 Peter 1:10 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1., where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
  38. 2 Peter 1:10 tn Grk “make your calling and election sure.” sn Make sure of your calling and election. The author is not saying that virtue and holiness produce salvation, but that virtue and holiness are the evidence of salvation.
  39. 2 Peter 1:10 tn Grk “these things.”
  40. 2 Peter 1:10 tn In Greek οὐ μή (ou mē) followed by the subjunctive is normally the strongest way to negate an action. Coupled with πότε (pote, “ever”), the statement is even more emphatic. The author is offering sage advice on how to grow in grace.
  41. 2 Peter 1:10 tn The words “into sin” are not in the Greek text, but the Greek word πταίω (ptaiō) is used in soteriological contexts for more than a mere hesitation or stumbling. BDAG 894 s.v. 2 suggests that here it means “be ruined, be lost,” referring to loss of salvation, while also acknowledging that the meaning “to make a mistake, go astray, sin” is plausible in this context. Alternatively, the idea of πταίω here could be that of “suffer misfortune” (so K. L. Schmidt, TDNT 6:884), as a result of sinning.
  42. 2 Peter 1:12 tn Grk “always.”
  43. 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.
  44. 2 Peter 1:14 tn Grk “since I know that the removal of my tabernacle is [coming] soon.”
  45. 2 Peter 1:14 tn Grk “just as.”
  46. 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.
  47. 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.
  48. 2 Peter 1:16 tn Grk “coming.”
  49. 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.”
  50. 2 Peter 1:16 tn Grk “but, instead.”
  51. 2 Peter 1:16 tn Grk “became.”
  52. 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).
  53. 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).
  54. 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.
  55. 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.
  56. 2 Peter 1:18 tn The “we” in v. 18 is evidently exclusive, that is, it refers to Peter and the other apostles.
  57. 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.”
  58. 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.
  59. 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).
  60. 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.
  61. 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.
  62. 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.”
  63. 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”).
  64. 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.
  65. 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.
  66. 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.
  67. 2 Peter 1:20 tn The ὅτι (hoti) clause is appositional (“know this, that”). English usage can use the colon with the same force.
  68. 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.
  69. 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).
  70. 2 Peter 2:1 sn But false prophets arose among the people. Peter uses the same verb, γίνομαι (ginomai), in 2 Pet 2:1 as he had used in 1:20 to describe the process of inspiration. He may well be contrasting, by way of a catchword, the two kinds of prophets.
  71. 2 Peter 2:1 tn Grk “who”; verse 1 is one sentence in Greek, the second half constituting a relative clause.
  72. 2 Peter 2:1 sn By the use of the future tense (will infiltrate), Peter is boldly prophesying the role that false teachers will have before these Gentile believers. It was necessary for him to establish both his own credentials and to anchor his audience’s faith in the written Word before he could get to this point, for these false teachers will question both.
  73. 2 Peter 2:1 tn Grk “will bring in,” often with the connotation of secretiveness; “your midst” is implied.
  74. 2 Peter 2:1 tn Or “destructive opinions,” “destructive viewpoints.” The genitive ἀπωλείας (apōleias) could be taken either attributively (“destructive”) or as a genitive of destination (“leading to destruction”). Although the preferable interpretation is a genitive of destination, especially because of the elaboration given at the end of the verse (“bringing swift destruction on themselves”), translating it attributively is less cumbersome in English. Either way, the net result is the same.
  75. 2 Peter 2:1 tn Grk “even.” The καί (kai) is ascensive, suggesting that the worst heresy is mentioned in the words that follow.
  76. 2 Peter 2:1 tn Grk “bringing.” The present participle ἐπάγοντες (epagontes) indicates the result of the preceding clause.
  77. 2 Peter 2:2 tn “Debauched lifestyles” is literally “licentiousnesses,” “sensualities,” “debaucheries.”
  78. 2 Peter 2:2 tn Grk “because of whom,” introducing a subordinate clause to the first part of the verse.
  79. 2 Peter 2:2 tn Or “blasphemed,” “reviled,” “treated with contempt.”
  80. 2 Peter 2:3 tn Grk “to whom,” introducing a subordinate relative clause.
  81. 2 Peter 2:3 tn Grk “the ancient judgment.”
  82. 2 Peter 2:3 tn Grk “is not idle.”
  83. 2 Peter 2:3 tn Greek has “and their.” As introducing a synonymous parallel, it is superfluous in English.
  84. 2 Peter 2:4 tn The participle ἁμαρτησάντων (hamartēsantōn) could either be attributive (“who sinned”) or adverbial (“when they sinned”). The relation to the judgment of the false teachers in v. 3 suggests that the objects of God’s judgment are not in question, but the time frame for the execution of justice is. If the participle is taken temporally, the point of comparison is not as acute. The objection that the illustrations following (the flood, Sodom and Gomorrah) are viewed temporally does not mitigate this translation, for in both instances only the time of executing judgment is in view. Further, in both instances the OT notes that God withheld punishment for a long time.
  85. 2 Peter 2:4 tn Grk “casting them into Tartarus” or “holding them captive in Tartarus.” This verb, ταρταρόω (tartaroō), occurs only here in the NT, but its meaning is clearly established in both Hellenistic and Jewish literature. “Tartarus [was] thought of by the Greeks as a subterranean place lower than Hades where divine punishment was meted out, and so regarded in Israelite apocalyptic as well” (BDAG 991 s.v.). Grammatically, it has been translated as an indicative because it is an attendant circumstance participle.
  86. 2 Peter 2:4 tn Grk “handed them over.”
  87. 2 Peter 2:4 tc The reading σειραῖς (seirais, “chains”) is found in P72 P Ψ 33 1739 M vg sy, while σιροῖς (sirois [or σειροῖς, seirois], “pits”) is found in א A B C 81. The evidence is thus fairly evenly divided. Internally, the reading adopted here (σειραῖς) is a rarer term, perhaps prompting some scribes to replace it with the more common word. However, this more common term is not a synonym and hence does not follow the normal pattern of scribes. As well, the use of the genitive ζόφου (zophou) in “chains of darkness” is a bit awkward (a rare genitive of place), perhaps prompting some scribes to change the imagery to “pits of darkness” (in which case ζόφου is an attributive genitive). A further point that complicates the issue is the relationship of 2 Peter to Jude. Jude’s parallel (v. 6) has δεσμοῖς (desmois, “chains”). Apart from the issue of whether 2 Peter used Jude or Jude used 2 Peter, this parallel suggests one of two possibilities: either (1) since these two books obviously have a literary relationship, σειραῖς is autographic, or (2) early scribes, recognizing that these two books shared their material, changed σειροῖς to σειραῖς to conform the wording, at least conceptually, to Jude 6. On balance, σειραῖς looks to be original because scribes were not prone to harmonize extensively between books other than the Gospels (although 2 Peter and Jude do display some of this harmonizing). Further, such harmonization is often, if not usually, verbally exact, but δεσμοῖς is not a variant here.
  88. 2 Peter 2:4 tn The genitive ζόφου (zophou) is taken as a genitive of place. See previous note for discussion.
  89. 2 Peter 2:5 tn “Along with seven others” is implied in the cryptic, “the eighth, Noah.” A more literal translation thus would be, “he did protect Noah [as] the eighth…”
  90. 2 Peter 2:5 tn Grk “he”; the referent (God) has been repeated here for clarity, although this is somewhat redundant with the beginning of v. 4.
  91. 2 Peter 2:5 tn Grk “a world of the ungodly.”
  92. 2 Peter 2:6 tc Several significant witnesses omit καταστροφῇ (katastrophē, “destruction”; such as P72* B C* 442 1175 1241 1243 1739 1881 bo), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]).tn Or “ruin,” or “extinction.” The first part of this verse more literally reads “And [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.”sn The destruction of Sodom and Gomorrah is detailed in Gen 18:16—19:29.
  93. 2 Peter 2:6 tn The perfect participle τεθεικώς (tetheikōs) suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.”
  94. 2 Peter 2:6 tn “To serve as” is not in Greek but is implied in the object-complement construction.
  95. 2 Peter 2:6 tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”
  96. 2 Peter 2:7 tn Or “unprincipled.”
  97. 2 Peter 2:7 tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”
  98. 2 Peter 2:8 tn Grk “that righteous man tormented his righteous soul.”
  99. 2 Peter 2:8 tn Grk “by lawless deeds, in seeing and hearing [them].”
  100. 2 Peter 2:9 tn The Greek is one long conditional sentence, from v. 4 to v. 10a. 2 Pet 2:4-8 constitute the protasis; vv. 9 and 10a, the apodosis. In order to show this connection more clearly, a resumptive summary protasis—“if so,” or “if God did these things”—is needed in English translation.
  101. 2 Peter 2:9 tn Grk “from trial,” or possibly “from temptation” (though this second meaning for πειρασμός (peirasmos) does not fit the context in which Noah and Lot are seen as in the midst of trials, not temptation).
  102. 2 Peter 2:9 tn The adverbial participle κολαζομένους (kolazomenous) can refer either to contemporaneous time or subsequent time. At stake is the meaning of the following prepositional phrase (at the day of judgment or until the day of judgment). If the participle is contemporaneous, the idea is “to keep the ungodly in a state of punishment until the day of judgment.” If subsequent, the meaning is “to keep the ungodly to be punished at the day of judgment.” Many commentators/translations opt for the first view, assuming that the present participle cannot be used of subsequent time. However, the present participle is the normal one used for result, and is often used of purpose (cf., e.g., for present participles suggesting result, Mark 9:7; Luke 4:15; John 5:18; Eph 2:15; 2 Pet 2:1, mentioned above; for present participles indicating purpose, note Luke 10:25; John 12:33; Acts 3:26; 2 Pet 2:10 [as even most translations render it]). Further, the context supports this: 2:1-10 forms something of an inclusio, in which the final end of the false teachers is mentioned specifically in v. 1, then as a general principle in v. 9. The point of v. 3—that the punishment of the false teachers is certain, even though the sentence has not yet been carried out, is underscored by a participle of purpose in v. 9.
  103. 2 Peter 2:10 tn Grk “those who go after the flesh in [its] lust.”
  104. 2 Peter 2:10 tn There is no “and” in Greek; it is supplied for the sake of English convention.
  105. 2 Peter 2:10 tn The translation takes βλασφημοῦντες (blasphēmountes) as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, “they do not tremble when they blaspheme”).
  106. 2 Peter 2:10 tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.
  107. 2 Peter 2:11 tn Grk “whereas.”
  108. 2 Peter 2:11 tn Grk “who are greater in strength and power.” What is being compared, however, could either be the false teachers or “the glorious ones,” in which case “angels” would refer to good angels and “the glorious ones” to evil angels.
  109. 2 Peter 2:11 tn Or “insulting.” The word comes from the same root as the term found in v. 10 (“insult”), v. 12 (“insulting”), and v. 2 (“will be slandered”). The author is fond of building his case by the repetition of a word in a slightly different context so that the readers make the necessary connection. English usage cannot always convey this connection because a given word in one language cannot always be translated the same way in another.
  110. 2 Peter 2:11 tc Several witnesses lack παρὰ κυρίῳ (para kuriō; so A Ψ 33 81 436 442 1505 1611 1735 1881 2344 2464 al vg co), while others have the genitive παρὰ κυρίου (para kuriou; so P72 5 1241 al syph,mss,h**). The majority of witnesses (including א B C P 1175 1243 1739 1852 2492 M) read the dative παρὰ κυρίῳ. The genitive expression suggests that angels would not pronounce a judgment on “the glorious ones” from the Lord, while the dative indicates that angels would not pronounce such a judgment in the presence of the Lord. The parallel in Jude 9 speaks of a reviling judgment against the devil in which the prepositional phrase is entirely absent. At the same time, in that parallel Michael does say, “The Lord rebuke you.” (Hence, he is offering something of a judgment from the Lord.) The best options externally are the dative or the omission of the phrase, but a decision is difficult. Internally, the omission may possibly be a motivated reading in that it finds a parallel in Jude 9 (where no prepositional phrase is used). All things considered, the dative is to be preferred, though with much reservation. NA28 has the omission preceded by a diamond in the apparatus, indicating a toss-up as to the initial text.
  111. 2 Peter 2:12 tn 2 Pet 2:12 through 16 constitute one cumbersome sentence in Greek. It is difficult to tell whether a hard break belongs in the middle of v. 13, as the translation has it, or whether the compounding of participles is meant in a loosely descriptive sort of way, without strong grammatical connection. Either way, the sentence rambles in a way that often betrays a great “vehemence of spirit” (A. T. Robertson, Grammar, 435). The author is obviously agitated at these false teachers who are to come.
  112. 2 Peter 2:12 tn The false teachers could conceivably be men or women, but in v. 14 they are said to have eyes “full of an adulteress.” This can only refer to men. Hence, both here and in v. 17 the false teachers are described as “men.”
  113. 2 Peter 2:12 tn Grk “born for capture and destruction.”
  114. 2 Peter 2:12 tn Grk “with [reference to] whom.”
  115. 2 Peter 2:12 tn There is no conjunction joining this last clause of v. 12 to the preceding (i.e., no “and consequently”). The argument builds asyndetically (a powerful rhetorical device in Greek), but cannot be naturally expressed in English as such.
  116. 2 Peter 2:12 tn This cryptic expression has been variously interpreted. (1) It could involve a simple cognate dative in which case the idea is “they will be utterly destroyed.” But the presence of αὐτῶν (autōn; their, of them) is problematic for this view. Other, more plausible views are: (2) the false teachers will be destroyed at the same time as the irrational beasts, or (3) in the same manner as these creatures (i.e., by being caught); or (4) the false teachers will be destroyed together with the evil angels whom they insult. Because of the difficulties of the text, it was thought best to leave it ambiguous, as the Greek has it.
  117. 2 Peter 2:13 tn There is a play on words in Greek, but this is difficult to express adequately in English. The verb ἀδικέω (adikeō) as a passive means “to suffer harm,” or “to suffer an injustice.” The noun ἀδικία (adikia) means “unrighteousness.” Since the Greek verb has a wider field of meaning than the English, to translate it as suffer an injustice is unwarranted, for it implicitly attributes evil to God. As R. Bauckham notes, “in English it is impossible to translate ἀδικούμενοι as a morally neutral term and ἀδικίας with a morally pejorative term, while retaining the play on words” (Jude, 2 Peter [WBC], 265).
  118. 2 Peter 2:13 tn Grk “considering carousing in the daytime a pleasure.”
  119. 2 Peter 2:13 tn Or “carousing,” “reveling.” The participle ἐντρυφῶντες (entruphōntes) is a cognate to the noun τρυφή (truphē, “carousing”) used earlier in the verse.
  120. 2 Peter 2:14 tn Grk “having eyes.” See note on “men” at the beginning of v. 12.
  121. 2 Peter 2:14 tn Grk “full of an adulteress.”
  122. 2 Peter 2:14 tn Grk “and unceasing from sin.” Some translate this “insatiable for sin,” but such a translation is based on a textual variant with inadequate support.
  123. 2 Peter 2:14 tn Grk “enticing.” See note on “men” at the beginning of v. 12.
  124. 2 Peter 2:14 tn “People” is literally “souls.” The term ψυχή (psuchē) can refer to one’s soul, one’s life, or oneself.
  125. 2 Peter 2:14 tn Grk “having hearts trained in greediness, children of cursing.” The participles continue the general description of the false teachers, without strong grammatical connection. The genitive κατάρας (kataras, “of cursing”) is taken attributively here.
  126. 2 Peter 2:15 tn Although many modern translations (e.g., NASB, TEV, NIV, CEV, NLT) read “Beor” here, this is due to harmonization with the OT rather than following a variant textual reading. The Greek text of NA28 as well as most witnesses reads “Bosor,” an otherwise unattested form of the name of Balaam’s father. Significantly, B and א* stand out against this reading (B has Βεωρ [“Beor”] while א* reads Βεωορσορ [“Beorsor”], a nonsensical conflation of the other two variants).
  127. 2 Peter 2:15 tn “Wages of unrighteousness” in Greek is the same expression found in v. 13, “wages for harmful ways.” The repetition makes the link between the false teachers and Balaam more concrete.
  128. 2 Peter 2:16 tn Grk “but he had a rebuke.”
  129. 2 Peter 2:16 tn The Greek word ἄφωνος (aphōnos) means “mute, silent” or “incapable of speech.” For reasons of English style the word “dumb” was used in the translation. Despite the potential for misunderstanding (since “dumb” can refer to a lack of intellectual capability) more dynamic glosses were judged to be inelegant.
  130. 2 Peter 2:16 tn Grk “a voice of a (man/person).”
  131. 2 Peter 2:16 sn Balaam’s activities are detailed in Num 22-24 (see also Num 31:8, 16).
  132. 2 Peter 2:17 tn Although some translations have simply “these” or “these people,” since in v. 14 they are described as having eyes “full of an adulteress,” men are in view.
  133. 2 Peter 2:17 tn Grk “utter darkness of darkness.” Verse 4 speaks of wicked angels presently in “chains of utter darkness,” while the final fate of the false teachers is a darker place still.
  134. 2 Peter 2:18 tn Grk “high-sounding words of futility.”
  135. 2 Peter 2:18 tn Grk “they entice.”
  136. 2 Peter 2:18 tn Grk “with the lusts of the flesh, with debauchery.”
  137. 2 Peter 2:18 tn Grk “those.”
  138. 2 Peter 2:18 tn Or “those who are barely escaping.”
  139. 2 Peter 2:18 tn Or “deceit.”
  140. 2 Peter 2:19 tn Verse 19 is a subordinate clause in Greek. The masculine nominative participle “promising” (ἐπαγγελλόμενοι, epangellomenoi) refers back to the subject of vv. 17-18. At the same time, it functions subordinately to the following participle, ὑπάρχοντες (huparchontes, “while being”).
  141. 2 Peter 2:19 tn Grk “them.”
  142. 2 Peter 2:19 tn Grk “slaves of.” See the note on the word “slave” in 1:1.
  143. 2 Peter 2:19 tn Or “corruption,” “depravity.” Verse 19 constitutes a subordinate clause to v. 18 in Greek. The main verbal components of these two verses are: “uttering…they entice…promising…being (enslaved).” The main verb is (they) entice. The three participles are adverbial and seem to indicate an instrumental relation (by uttering), a concessive relation (although promising), and a temporal relation (while being [enslaved]). For the sake of English usage, in the translation of the text this is broken down into two sentences.
  144. 2 Peter 2:19 tn Grk “for by what someone is overcome, to this he is enslaved.”
  145. 2 Peter 2:20 tn Grk “defilements”; “contaminations”; “pollutions.”
  146. 2 Peter 2:20 sn Through the rich knowledge of our Lord and Savior Jesus Christ. The implication is not that these people necessarily knew the Lord (in the sense of being saved), but that they were in the circle of those who had embraced Christ as Lord and Savior.
  147. 2 Peter 2:20 tn Grk “(and/but) they.”
  148. 2 Peter 2:20 tn Grk “they again, after becoming entangled in them, are overcome by them.”
  149. 2 Peter 2:22 tn Grk “the [statement] of the true proverb has happened to them.” The idiom in Greek cannot be translated easily in English.
  150. 2 Peter 2:22 tn The quotation is a loose rendering of Prov 26:11. This proverb involves a participle that is translated like a finite verb (“returns”). In the LXX this line constitutes a subordinate and dependent clause. But since the line has been lifted from its original context, it has been translated as an independent statement.
  151. 2 Peter 2:22 tn Or “after being washed.” The middle verb may be direct (“wash oneself”) or permissive (“allow oneself to be washed”).
  152. 2 Peter 2:22 tn The source of this quotation is uncertain. Heraclitus has often been mentioned as a possible source, but this is doubtful. Other options on the translation of the second line include a sow, having (once) bathed herself (in mud), (returns) to wallowing in the mire, or a sow that washes herself by wallowing in the mire (BDAG 181 s.v. βόρβορος). The advantage of this last translation is that no verbs need to be supplied for it to make sense. The disadvantage is that in this context it does not make any contribution to the argument. Since the source of the quotation is not known, there is some guesswork involved in the reconstruction. Most commentators prefer a translation similar to the one in the text above.
  153. 2 Peter 3:1 tn Grk “I am already writing this [as] a second letter.” The object-complement construction is more smoothly rendered in English a bit differently. Further, although the present tense γράφω (graphō) is used here, English convention employs an epistolary past tense. (The Greek epistolary aorist might have been expected here, but it also occurs in situations unlike its English counterparts.)
  154. 2 Peter 3:1 tn The relative pronoun is plural, indicating that the following statement is true about both letters.
  155. 2 Peter 3:1 tn Or “I have stirred up, aroused.” The translation treats the present tense verb as a conative present.
  156. 2 Peter 3:2 tn Grk “to remember.” “I want you” is supplied to smooth out the English. The Greek infinitive is subordinate to the previous clause.
  157. 2 Peter 3:2 tn “Both” is not in Greek; it is supplied to show more clearly that there are two objects of the infinitive “to remember”—predictions and commandment.
  158. 2 Peter 3:2 tn Grk “words.” In conjunction with πρόειπον (proeipon), however, the meaning of the construction is that the prophets uttered prophecies.
  159. 2 Peter 3:2 sn Holy prophets…apostles. The first chapter demonstrated that the OT prophets were trustworthy guides (1:19-21) and that the NT apostles were also authoritative (1:16-18). Now, using the same catch phrase found in the Greek text of 1:20 (τοῦτο πρῶτον γινώσκοντες, touto prōton ginōskontes), Peter points to specific prophecies of the prophets as an argument against the false teachers.
  160. 2 Peter 3:3 tn Grk “knowing this [to be] foremost.” Τοῦτο πρῶτον (touto prōton) constitute the object and complement of γινώσκοντες (ginōskontes). The participle is loosely dependent on the infinitive in v. 2 (“[I want you] to recall”), perhaps in a telic sense (thus, “[I want you] to recall…[and especially] to understand this as foremost”). The following statement then would constitute the main predictions with which the author was presently concerned. An alternative is to take it imperativally: “Above all, know this.” In this instance, however, there is little semantic difference (since a telic participle and imperatival participle end up urging an action). Cf. also 2 Pet 1:20.
  161. 2 Peter 3:3 tn The Greek reads “scoffers in their scoffing” for “blatant scoffers.” The use of the cognate dative is a Semitism designed to intensify the word it is related to. The idiom is foreign to English. As a Semitism, it is further incidental evidence of the authenticity of the letter (see the note on “Simeon” in 1:1 for other evidence).
  162. 2 Peter 3:3 tn Grk “going according to their own evil urges.”
  163. 2 Peter 3:4 tn The present participle λέγοντες (legontes, “saying”) most likely indicates result. Thus, their denial of the Lord’s return is the result of their lifestyle. The connection to the false teachers of chapter 2 is thus made clear.
  164. 2 Peter 3:4 tn Grk “Where is the promise of his coming?” The genitive παρουσίας (parousias, “coming, advent, return”) is best taken as an attributed genitive (in which the head noun, promise, functions semantically as an adjective; see ExSyn 89-91).
  165. 2 Peter 3:4 tn The prepositional phrase with the relative pronoun, ἀφ᾿ ἧς (aph’ |ēs), is used adverbially or conjunctively without antecedent (see BDAG 727 s.v. ὅς 1.k.).
  166. 2 Peter 3:4 tn Grk “fathers.” The reference could be either to the OT patriarchs or first generation Christians. This latter meaning, however, is unattested in any other early Christian literature.
  167. 2 Peter 3:4 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
  168. 2 Peter 3:4 tn Grk “thus,” “in the same manner.”
  169. 2 Peter 3:5 tn The Greek is difficult at this point. An alternative is “Even though they maintain this, it escapes them that…” Literally the idea seems to be: “For this escapes these [men] who wish [it to be so].”
  170. 2 Peter 3:5 tn The word order in Greek places “the word of God” at the end of the sentence. See discussion in the note on “these things” in v. 6.
  171. 2 Peter 3:5 tn Or “land,” “the earth.”
  172. 2 Peter 3:6 tn The antecedent is ambiguous. It could refer to the heavens, the heavens and earth, or the water and the word. If the reference is to the heavens, the author is reflecting on the Genesis account about “the floodgates of the heavens” being opened (Gen 7:11). If the reference is to the heavens and earth, he is also thinking about the cosmic upheaval that helped to produce the flood (Gen 6:11). If the reference is to the water and the word, he is indicating both the means (water) and the cause (word of God). This last interpretation is the most likely since the final nouns of v. 5 are “water” and “word of God,” making them the nearest antecedents.
  173. 2 Peter 3:7 tn Grk “the ungodly people.”
  174. 2 Peter 3:8 tn The same verb, λανθάνω (lanthanō, “escape”) used in v. 5 is found here (there, translated “suppress”).
  175. 2 Peter 3:9 tn Or perhaps, “the Lord is not delaying [the fulfillment of] his promise,” or perhaps “the Lord of the promise is not delaying.” The verb can mean “to delay,” “to be slow,” or “to be hesitant.”
  176. 2 Peter 3:9 tn Grk “not wishing.” The participle most likely has a causal force, explaining why the Lord is patient.
  177. 2 Peter 3:9 sn He does not wish for any to perish. This verse has been a battleground between Arminians and Calvinists. The former argue that God wants all people to be saved, but either through inability or restriction of his own sovereignty does not interfere with peoples’ wills. Some of the latter argue that the “any” here means “any of you” and that all the elect will repent before the return of Christ, because this is God’s will. Both of these positions have problems. The “any” in this context means “any of you.” (This can be seen by the dependent participle which gives the reason why the Lord is patient “toward you.”) There are hints throughout this letter that the readership may be mixed, including both true believers and others who are “sitting on the fence” as it were. But to make the equation of this readership with the elect is unlikely. This would seem to require, in its historical context, that all of these readers would be saved. But not all who attend church know the Lord or will know the Lord. Simon the Magician, whom Peter had confronted in Acts 8, is a case in point. This is evident in contemporary churches when a pastor addresses the congregation as “brothers, sisters, saints, etc.,” yet concludes the message with an evangelistic appeal. When an apostle or pastor addresses a group as “Christian” he does not necessarily think that every individual in the congregation is truly a Christian. Thus, the literary context seems to be against the Arminian view, while the historical context seems to be against (one representation of) the Calvinist view. The answer to this conundrum is found in the term “wish” (a participle in Greek from the verb boulomai). It often represents a mere wish, or one’s desiderative will, rather than one’s resolve. Unless God’s will is viewed on the two planes of his desiderative and decretive will (what he desires and what he decrees), hopeless confusion will result. The scriptures amply illustrate both that God sometimes decrees things that he does not desire and desires things that he does not decree. It is not that his will can be thwarted, nor that he has limited his sovereignty. But the mystery of God’s dealings with humanity is best seen if this tension is preserved. Otherwise, either God will be perceived as good but impotent or as a sovereign taskmaster. Here the idea that God does not wish for any to perish speaks only of God’s desiderative will, without comment on his decretive will.
  178. 2 Peter 3:9 tn Grk “reach to repentance.” Repentance thus seems to be a quantifiable state, or turning point. The verb χωρέω (chōreō, “reach”) typically involves the connotation of “obtain the full measure of” something. It is thus most appropriate as referring to the repentance that accompanies conversion.
  179. 2 Peter 3:10 tn Grk “in which.”
  180. 2 Peter 3:10 tn Or “pass away.”
  181. 2 Peter 3:10 tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.
  182. 2 Peter 3:10 tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoicheia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.
  183. 2 Peter 3:10 tn Grk “be dissolved.”
  184. 2 Peter 3:10 tn Grk “being burned up.”
  185. 2 Peter 3:10 tn Grk “the works in it.”
  186. 2 Peter 3:10 tc ‡ One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (heurethēsetai), which enjoys by far the best support (א B K P 0156vid 323 1175 1241 1739txt 1852) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA27 lists five conjectures by scholars, from Hort to Mayor, in this text. All conjectures were eliminated in the NA28 apparatus) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of P72 which adds λυόμενα [luomena] to the verb—a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss and a couple of other ancient versions, οὐχ [ouch] preceding εὑρεθήσεται—“will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and mankind’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.
  187. 2 Peter 3:11 tn Grk “all these things thus being dissolved.”
  188. 2 Peter 3:11 tn Or “thus.”
  189. 2 Peter 3:11 tc ‡ Most mss have a pronoun with the infinitive—either ὑμᾶς (humas, “you”; found in A C P Ψ 048vid 33 1739 M, the corrector of P72, the second corrector of א, and many other witnesses), ἡμᾶς (hēmas, “we”; read by א* 5 630 2464), or ἑαυτούς (heautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of P72*,74vid B 1175. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission’s authenticity. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA27 has ὑμᾶς in brackets, indicating doubt as to its authenticity, while NA28 drops the brackets.tn Or “you.”
  190. 2 Peter 3:11 tn Grk “in holy conduct and godliness.”
  191. 2 Peter 3:12 tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazō) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.
  192. 2 Peter 3:12 sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1).
  193. 2 Peter 3:12 tn Grk “on account of which” (a subordinate relative clause in Greek).
  194. 2 Peter 3:12 tn Grk “being burned up, will dissolve.”
  195. 2 Peter 3:12 tn See note in v. 10 on “celestial bodies.”
  196. 2 Peter 3:12 tn Grk “being burned up” (see v. 10).
  197. 2 Peter 3:13 tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokōmen) could be either indicative or subjunctive. The present participle in v. 14, however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here.
  198. 2 Peter 3:13 tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.
  199. 2 Peter 3:13 tn Grk “dwells.” The verb κατοικέω (katoikeō) is an intensive cognate of οἰκέω (oikeō), often with the connotation of “taking up residence,” “settling down,” being at home,” etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this.
  200. 2 Peter 3:14 tn Grk “dear friends, waiting for.” See note in v. 13 on “waiting for.”
  201. 2 Peter 3:14 sn The Greek verb used in the phrase strive to be found is the same as is found in v. 10, translated “laid bare.” In typical Petrine fashion, a conceptual link is made by the same linkage of terms. The point of these two verses thus becomes clear: When the heavens disappear and the earth and its inhabitants are stripped bare before the throne of God, they should strive to make sure that their lives are pure and that they have nothing to hide.
  202. 2 Peter 3:14 tn “When you come into” is not in Greek. However, the dative pronoun αὐτῷ (autō) does not indicate agency (“by him”), but presence or sphere. The idea is “strive to be found {before him/in his presence}.”
  203. 2 Peter 3:15 tn The language here is cryptic. It probably means “regard the patience of our Lord as an opportunity for salvation.” In the least, Peter is urging his audience to take a different view of the delay of the parousia than that of the false teachers.
  204. 2 Peter 3:15 sn Critics generally assume that 2 Peter is not authentic, partially because in vv. 15-16 Paul is said to have written scripture. It is assumed that a recognition of Paul’s writings as scripture could not have happened until early in the 2nd century. However, in the same breath that Paul is canonized, Peter also calls him “brother.” This is unparalleled in the 2nd century apocryphal works, as well as early patristic writings, in which the apostles are universally elevated above the author and readers; here, Peter simply says “he’s one of us.”
  205. 2 Peter 3:15 sn Paul wrote to you. That Paul had written to these people indicates that they are most likely Gentiles. Further, that Peter is now writing to them suggests that Paul had already died, for Peter was the apostle to the circumcised. Peter apparently decided to write his two letters to Paul’s churches shortly after Paul’s death, both to connect with them personally and theologically (Paul’s gospel is Peter’s gospel) and to warn them of the wolves in sheep’s clothing that would come in to destroy the flock. Thus, part of Peter’s purpose seems to be to anchor his readership on the written documents of the Christian community (both the Old Testament and Paul’s letters) as a safeguard against heretics.
  206. 2 Peter 3:16 tn Grk “as also in all his letters speaking in them of these things.”
  207. 2 Peter 3:16 tn Grk “in which are some things hard to understand.”
  208. 2 Peter 3:16 tn Grk “which.” The antecedent is the “things hard to understand,” not the entirety of Paul’s letters. A significant principle is seen here: The primary proof texts used for faith and practice ought to be the clear passages that are undisputed in their meaning. Heresy today is still largely built on obscure texts.
  209. 2 Peter 3:16 tn Or “distort,” “wrench,” “torture” (all are apt descriptions of what heretics do to scripture).
  210. 2 Peter 3:16 sn This one incidental line, the rest of the scriptures, links Paul’s writings with scripture. This is thus one of the earliest affirmations of any part of the NT as scripture. Peter’s words were prophetic and were intended as a preemptive strike against the heretics to come.
  211. 2 Peter 3:17 tn Grk “knowing beforehand.”
  212. 2 Peter 3:17 tn Or “lawless ones.” sn These unprincipled men. The same word is used in 2:7, suggesting further that the heretics in view in chapter 3 are the false teachers of chapter 2.
  213. 2 Peter 3:17 tn Grk “fall from your firmness.”
  214. 2 Peter 3:18 tn The term “knowledge” (γνῶσις, gnōsis) used here is not the same as is found in 2 Pet 1:2, 3, 8; 2:20. This term is found in 1:5 and 1:6.
  215. 2 Peter 3:18 tn Or “until.”
  216. 2 Peter 3:18 tc The vast bulk of mss adds ἀμήν (amēn, “amen”) at the end of this letter, as they do almost all the rest of the NT books (only Acts, James, and 3 John lack a majority of witnesses supporting a concluding ἀμήν). The omission in B 1241 1243 1739* 1881 2298 appears to be original, although the fact that some of the best and earliest Alexandrian witnesses (P72 א A C P Ψ 5 33 81 436 442 1611 1735 1739c 1852 2344 2492 co), along with several other mss, the Byzantine text, and early versions (vg sy), add the particle renders such a judgment less than iron-clad. NA27 places the word in brackets, indicating doubts as to its authenticity, while NA28 omits the word.tn Grk “day of eternity.”
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Jude
New English Translation

Salutation

1 From Jude,[a] a slave[b] of Jesus Christ and brother of James,[c] to those who are called, wrapped in the love of[d] God the Father and kept for[e] Jesus Christ. 2 May mercy, peace, and love be lavished on you![f]

Condemnation of the False Teachers

3 Dear friends, although I have been eager to write to you[g] about our common salvation, I now feel compelled[h] instead to write to encourage[i] you to contend earnestly[j] for the faith[k] that was once for all[l] entrusted to the saints.[m] 4 For certain men[n] have secretly slipped in among you[o]—men who long ago[p] were marked out[q] for the condemnation I am about to describe[r]—ungodly men who have turned the grace of our God into a license for evil[s] and who deny our only Master[t] and Lord,[u] Jesus Christ.

5 Now I desire to remind you (even though you have been fully informed of these facts[v] once for all[w]) that Jesus,[x] having saved the[y] people out of the land of Egypt, later[z] destroyed those who did not believe. 6 You also know that[aa] the angels who did not keep within their proper domain[ab] but abandoned their own place of residence, he has kept[ac] in eternal chains[ad] in utter[ae] darkness, locked up[af] for the judgment of the great Day. 7 So also[ag] Sodom and Gomorrah and the neighboring towns,[ah] since they indulged in sexual immorality and pursued unnatural desire[ai] in a way similar to[aj] these angels,[ak] are now displayed as an example by suffering the punishment of eternal fire.

8 Yet these men,[al] as a result of their dreams,[am] defile the flesh, reject authority,[an] and insult[ao] the glorious ones.[ap] 9 But even[aq] when Michael the archangel[ar] was arguing with the devil and debating with him[as] concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend.[at] 11 Woe to them! For they have traveled down Cain’s path,[au] and because of greed[av] have abandoned themselves[aw] to[ax] Balaam’s error; hence,[ay] they will certainly perish[az] in Korah’s rebellion. 12 These men are[ba] dangerous reefs[bb] at your love feasts,[bc] feasting without reverence,[bd] feeding only themselves.[be] They are[bf] waterless[bg] clouds, carried along by the winds; autumn trees without fruit[bh]—twice dead,[bi] uprooted; 13 wild sea waves,[bj] spewing out the foam of[bk] their shame;[bl] wayward stars[bm] for whom the utter depths of eternal darkness[bn] have been reserved.

14 Now Enoch, the seventh in descent beginning with Adam,[bo] even prophesied of them,[bp] saying, “Look! The Lord is coming[bq] with thousands and thousands[br] of his holy ones, 15 to execute judgment on[bs] all, and to convict every person[bt] of all their thoroughly ungodly deeds[bu] that they have committed,[bv] and of all the harsh words that ungodly sinners have spoken against him.”[bw] 16 These people are grumblers and[bx] fault-finders who go[by] wherever their desires lead them,[bz] and they give bombastic speeches,[ca] enchanting folks[cb] for their own gain.[cc]

Exhortation to the Faithful

17 But you, dear friends—recall the predictions[cd] foretold by the apostles of our Lord Jesus Christ.[ce] 18 For they said to you, “At the end of time[cf] there will come[cg] scoffers, propelled by their own ungodly desires.”[ch] 19 These people are divisive,[ci] worldly,[cj] devoid of the Spirit.[ck] 20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit,[cl] 21 maintain[cm] yourselves in the love of God, while anticipating[cn] the mercy of our Lord Jesus Christ that brings eternal life.[co] 22 And have mercy on those who waver; 23 save[cp] others by snatching them out of the fire; have mercy[cq] on others, coupled with a fear of God,[cr] hating even the clothes stained[cs] by the flesh.[ct]

Final Blessing

24 Now to the one who is able to keep you from falling,[cu] and to cause you to stand, rejoicing,[cv] without blemish[cw] before his glorious presence,[cx] 25 to the only God our Savior through Jesus Christ our Lord, be glory, majesty, power, and authority, before all time, and now, and for all eternity. Amen.

Footnotes

  1. Jude 1:1 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
  2. Jude 1:1 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
  3. Jude 1:1 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
  4. Jude 1:1 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
  5. Jude 1:1 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (tēreō) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
  6. Jude 1:2 tn Grk “may mercy and peace and love be multiplied to you.”
  7. Jude 1:3 tn Grk “while being quite diligent to write to you,” or “while making all haste to write to you.” Two issues are at stake: (1) whether σπουδή (spoudē) here means diligence, eagerness, or haste; (2) whether ποιούμενος γράφειν (poioumenos graphein) is to be taken conatively (“I was about to write”) or progressively (“I was writing”). Without knowing more of the background, it is difficult to tell which option is to be preferred.
  8. Jude 1:3 tn Grk “I had the necessity.” The term ἀνάγκη (anankē, “necessity”) often connotes urgency or distress. In this context, Jude is indicating that the more comprehensive treatment about the faith shared between himself and his readers was not nearly as urgent as the letter he found it now necessary to write.
  9. Jude 1:3 tn Grk “encouraging.” Παρακαλῶν (parakalōn) is most likely a telic participle. In keeping with other participles of purpose, it is present tense and occurs after the main verb.
  10. Jude 1:3 tn The verb ἐπαγωνίζομαι (epagōnizomai) is an intensive form of ἀγωνίζομαι (agōnizomai). As such, the notion of struggling, fighting, contending, etc. is heightened.
  11. Jude 1:3 tn Τῇ πίστει (tē pistei) here is taken as a dative of advantage (“on behalf of the faith”).sn The term “faith” has a variety of meanings in the NT. Here, the faith refers to the doctrinal content embraced by believers rather than the act of believing (see BDAG 820 s.v. 3). Rather than discuss the points of agreement that Jude would have with these believers, because of the urgency of the present situation he must assume that these believers were well grounded and press on to encourage them to fight for this common belief.
  12. Jude 1:3 sn The adverb once for all (ἅπαξ, hapax) seems to indicate that the doctrinal convictions of the early church had been substantially codified. That is to say, Jude could appeal to written documents of the Christian faith in his arguments with the false teachers. Most likely, these documents were the letters of Paul and perhaps one or more gospels. First and Second Peter may also have been among the documents Jude has in mind (see also the note on the phrase entrusted to the saints in this verse).
  13. Jude 1:3 sn I now feel compelled instead…saints. Apparently news of some crisis has reached Jude, prompting him to write a different letter than what he had originally planned. A plausible scenario (assuming authenticity of 2 Peter or at least that there are authentic Petrine snippets in it) is that after Peter’s death, Jude intended to write to the same Gentile readers that Peter had written to (essentially, Paul’s churches). Jude starts by affirming that the gospel the Gentiles had received from Paul was the same as the one the Jewish Christians had received from the other apostles (our common salvation). But in the midst of writing this letter, Jude felt that the present crisis deserved another, shorter piece. The crisis, as the letter reveals, is that the false teachers whom Peter prophesied have now infiltrated the church. The letter of Jude is thus an ad hoc letter, intended to confirm the truth of Peter’s letter and encourage the saints to ground their faith in the written documents of the nascent church, rather than listen to the twisted gospel of the false teachers. In large measure, the letter of Jude illustrates the necessity of clinging to the authority of scripture as opposed to those who claim to be prophets.
  14. Jude 1:4 tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.
  15. Jude 1:4 tn “Among you” is not in the Greek text, but is obviously implied.sn The infiltration referred to by the phrase slipped in among you was predicted by Peter (2 Pet 2:1), Paul (e.g., Acts 20:29-30), and OT prophets.
  16. Jude 1:4 tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.
  17. Jude 1:4 tn Grk “written about.”
  18. Jude 1:4 tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.
  19. Jude 1:4 tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).sn Turned the grace of our God into a license for evil. One of the implications that the gospel in the apostolic period was truly a gospel of grace was the fact that the enemies of the gospel could pervert it into license. If it were a gospel of works, no such abuse could be imagined. Along these lines, note Rom 6:1—“Are we to remain in sin so that grace may increase?” This question could not have even been asked had the gospel been one of works. But grace is easily misunderstood by those who would abuse it.
  20. Jude 1:4 tc Most later witnesses (Pvid Ψ 5 88 1175 1611 1735 2492 M sy) have θεόν (theon, “God”) after δεσπότην (despotēn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despotēs) was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (P72,78 א A B C 0251 33 81 323 436 442 1241 1243 1739 2344 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.sn The Greek term for Master (δεσπότης, despotēs) is the same term the author of 2 Peter used (2 Pet 2:1) to describe his Lord when he prophesied about these false teachers. Since δεσπότης is used only ten times in the NT, the verbal connection between these two books at this juncture is striking. This is especially so since both Peter and Jude speak of these false teachers as denying the Master (both using the same verb). The basic difference is that Peter is looking to the future, while Jude is arguing that these false teachers are here now.
  21. Jude 1:4 tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1
  22. Jude 1:5 tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidotas) is an implied ὑμᾶς (humas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.sn That Jude comments on his audience’s prior knowledge of what he is about to tell them (you have been fully informed of these facts) may imply that they were familiar with 2 Peter. In 2 Pet 2:4ff., the same illustrations from the OT are drawn. See the note on the following phrase once for all.
  23. Jude 1:5 tc The textual history of Jude 5 is quite complex for two separate but overlapping problems. There are different ways to group these. The NA28 apparatus, for example, lists 13 variants for “(…once for all) that Jesus, having saved the people.” The tc notes will treat the clause separately from its subject. Here the clause will be treated; in the next tc note the subject will be. Some translations take ἅπαξ (hapax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (hoti) clause. The reading of NA27, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta hoti [ho] kurios hapax), suggests this interpretation (though with “the Lord” instead of “Jesus”). ἅπαξ is found before λαόν (laon) as part of the ὅτι clause in א C* Ψ 88 442 630 1241 1243 1505 1611 1739txt 1846 1881 2492 co. But the particle is found before the ὅτι clause in most witnesses, including several significant ones (P72 A B C2 5 33 81 307 436 623 642 1175 1735 [1739v.l.] 2344 M vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, sōsas). The NA28 text now has the adverb before the ὅτι-clause, just as the Greek text behind the NET translation does.sn In this translation, Jude is stressing that the readers have been informed once for all of the OT illustrations he is about to mention. Where would they get this information? Most likely from having read 2 Peter. Earlier Jude used the same adverb to indicate that these believers had a written record of the faith. This seems to be his implication here, too. Thus, for the second time Jude is appealing to the written documents of the early church as authoritative as opposed to the messages of the false teachers. As the 1st century began to draw to a close, the early church found itself increasingly dependent on the letters and gospels of the apostles and their associates. Once those apostles died, false apostles and false teachers sprang up, like wolves in sheep’s clothing (cf. Acts 20:29-30). To combat this, some of the latest books of the NT stressed the authority of what had been written (so Hebrews, Jude, Ephesians, 1 John). Although these writers anticipated the return of the Lord, they also braced their audiences for a delay of the parousia (the second coming of Christ) by suggesting that when they were gone the NT documents should guide them.
  24. Jude 1:5 tc The reading ᾿Ιησοῦς (Iēsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel (the NA27 has “the Lord” instead of “Jesus”). However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 88 322 424c 665 915 1241 (1735: “the Lord Jesus”) 1739 1881 2298 2344 vg co eth Or1739mg Cyr Hier Bede), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (theos, “God”) for ᾿Ιησοῦς (though P72 has the intriguing reading θεὸς Χριστός [theos Christos, “God Christ”] for ᾿Ιησοῦς). As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate. The NA28 text now also reads Ιησοῦς. For defense of this reading, see Philipp Bartholomä, “Did Jesus Save the People out of Egypt: A Re-examination of a Textual Problem in Jude 5, ” NovT 50 (2008): 143-58.sn The construction our Master and Lord, Jesus Christ in v. 4 follows Granville Sharp’s rule (see note on Lord). The construction strongly implies the deity of Christ. This is followed by a statement that Jesus was involved in the salvation (and later judgment) of the Hebrews. He is thus to be identified with the Lord God, Yahweh. Verse 5, then, simply fleshes out what is implicit in v. 4.
  25. Jude 1:5 tn Or perhaps “a,” though this is less likely.
  26. Jude 1:5 tn Grk “the second time.”
  27. Jude 1:6 tn Grk “and.” Verse 6 is a continuation of the same sentence begun in v. 5. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  28. Jude 1:6 tn Grk “who did not keep their own domain.”sn The idea is that certain angels acted improperly, going outside the bounds prescribed by God (their proper domain).
  29. Jude 1:6 sn There is an interesting play on words used in this verse. Because the angels did not keep their proper place, Jesus has kept them chained up in another place. The same verb keep is used in v. 1 to describe believers’ status before God and Christ.
  30. Jude 1:6 sn In 2 Pet 2:4 a less common word for chains is used.
  31. Jude 1:6 tn The word ζόφος (zophos, “utter, deepest darkness”) is used only five times in the NT: two in 2 Peter, two in Jude, and one in Hebrews. Jude 6 parallels 2 Pet 2:4; Jude 13 parallels 2 Pet 2:17.
  32. Jude 1:6 tn The words “locked up” are not in Greek, but are expressed in English as a resumptive point after the double prepositional phrase (“in eternal chains in utter darkness”).
  33. Jude 1:7 tn Grk “as.”
  34. Jude 1:7 tn Grk “the towns [or cities] surrounding them.”
  35. Jude 1:7 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος (heteros; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelthousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
  36. Jude 1:7 tn Or “in the same way as.”
  37. Jude 1:7 tn “Angels” is not in the Greek text, but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
  38. Jude 1:8 tn The reference is now to the false teachers.
  39. Jude 1:8 tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (houtoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.
  40. Jude 1:8 tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”
  41. Jude 1:8 tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”
  42. Jude 1:8 sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).
  43. Jude 1:9 tn The word “even” is not in Greek; it is implied by the height of the contrast.
  44. Jude 1:9 sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.
  45. Jude 1:9 tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”
  46. Jude 1:10 tn Or “they should naturally comprehend.” The present tense in this context may have a conative force. sn They instinctively comprehend. Like irrational animals, these false teachers do grasp one thing—the instinctive behavior of animals in heat. R. Bauckham (Jude, 2 Peter [WBC], 63) notes that “Though they claim to be guided by special spiritual insight gained in heavenly revelations, they are in fact following the sexual instincts which they share with the animals.” Jude’s focus is somewhat different from Peter’s: Peter argued that, like irrational animals who are born to be caught and killed, these men will be destroyed when destroying others (2 Pet 2:12). Jude, however, does not mention the destruction of animals, just that these false teachers will be destroyed for mimicking them.
  47. Jude 1:11 tn Or “they have gone the way of Cain.”
  48. Jude 1:11 tn Grk “for wages.”
  49. Jude 1:11 tn The verb ἐκχέω (ekcheō) normally means “pour out.” Here, in the passive, it occasionally has a reflexive idea, as BDAG 312 s.v. 3. suggests (with extra-biblical examples).
  50. Jude 1:11 tn Or “in.”
  51. Jude 1:11 tn Grk “and.” See note on “perish” later in this verse.
  52. Jude 1:11 tn The three verbs in this verse are all aorist indicative (“have gone down,” “have abandoned,” “have perished”). Although the first and second could be considered constative or ingressive, the last is almost surely proleptic (referring to the certainty of their future judgment). Although it may seem odd that a proleptic aorist is so casually connected to other aorists with a different syntactical force, it is not unparalleled (cf. Rom 8:30).
  53. Jude 1:12 tn Grk “these are the men who are.”
  54. Jude 1:12 tn Though σπιλάδες (spilades) is frequently translated “blemishes” or “stains,” such is actually a translation of the Greek word σπίλοι (spiloi). The two words are quite similar, especially in their root or lexical forms (σπιλάς [spilas] and σπίλος [spilos] respectively). Some scholars have suggested that σπιλάδες in this context means the same thing as σπίλοι. But such could be the case only by a stretch of the imagination (see BDAG 938 s.v. σπιλάς for discussion). Others suggest that Jude’s spelling was in error (which also is doubtful). One reason for the tension is that in the parallel passage, 2 Pet 2:13, the term used is indeed σπίλος. And if either Jude used 2 Peter or 2 Peter used Jude, one would expect to see the same word. Jude, however, may have changed the wording for the sake of a subtle wordplay. The word σπιλάς was often used of a mere rock, though it normally was associated with a rock along the shore or one jutting out in the water. Thus, the false teachers would appear as “rocks”—as pillars in the community (cf. Matt 16:18; Gal 2:9), when in reality if a believer got too close to them his faith would get shipwrecked. Some suggest that σπιλάδες here means “hidden rocks.” Though this meaning is attested for the word, it is inappropriate in this context, since these false teachers are anything but hidden. They are dangerous because undiscerning folks get close to them, thinking they are rocks and pillars, when they are really dangerous reefs.
  55. Jude 1:12 tc Several witnesses (A Cvid 88 1243 1846 2492 al), influenced by the parallel in 2 Pet 2:13, read ἀπάταις (apatais, “deceptions”) for ἀγάπαις (agapais, “love-feasts”) in v. 12. However, ἀγάπαις has much stronger and earlier support and makes much better sense in the context; it should therefore be considered authentic.sn The danger of the false teachers at the love feasts would be especially pernicious, for the love feasts of the early church involved the Lord’s Supper, worship, and instruction.
  56. Jude 1:12 tn Or “fearlessly.” The term in this context, however, is decidedly negative. The implication is that these false teachers ate the Lord’s Supper without regarding the sanctity of the meal. Cf. 1 Cor 11:17-22.
  57. Jude 1:12 tn Grk “shepherding themselves.” The verb ποιμαίνω (poimainō) means “shepherd, nurture [the flock].” But these men, rather than tending to the flock of God, nurture only themselves. They thus fall under the condemnation Paul uttered when writing to the Corinthians: “For when it comes time to eat [the Lord’s Supper,] each one goes ahead with his own meal” (1 Cor 11:21). Above all, the love-feast was intended to be a shared meal in which all ate and all felt welcome.
  58. Jude 1:12 tn “They are” is not in Greek, but resumes the thought begun at the front of v. 12. There is no period before “They are.” English usage requires breaking this into more than one sentence.
  59. Jude 1:12 tn Cf. 2 Pet 2:17. Jude’s emphasis is slightly different (instead of waterless springs, they are waterless clouds).
  60. Jude 1:12 sn The imagery portraying the false teachers as autumn trees without fruit has to do with their lack of productivity. Recall the statement to the same effect by Jesus in Matt 7:16-20, in which false prophets will be known by their fruits. Like waterless clouds full of false hope, these trees do not yield any harvest even though it is expected.
  61. Jude 1:12 tn Grk “having died twice.”sn Twice dead probably has no relevance to the tree metaphor, but has great applicability to these false teachers. As in Rev 20:6, those who die twice are those who die physically and spiritually. The aphorism is true: “born once, die twice; born twice, die once” (cf. Rev 20:5; John 3, 11).
  62. Jude 1:13 tn Grk “wild waves of the sea.”
  63. Jude 1:13 tn Grk “foaming, causing to foam.” The verb form is intensive and causative. BDAG 360 s.v. ἐπαφρίζω suggests the meaning “to cause to splash up like froth, cause to foam,” or, in this context, “waves casting up their own shameless deeds like (dirty) foam.”
  64. Jude 1:13 tn Grk “shames, shameful things.” It is uncertain whether shameful deeds or shameful words are in view. Either way, the picture has taken a decided turn: Though waterless clouds and fruitless trees may promise good things, but deliver nothing, wild sea-waves are portents of filth spewed forth from the belly of the sea.
  65. Jude 1:13 sn The imagery of a star seems to fit the nautical theme that Jude is developing. Stars were of course the guides to sailors at night, just as teachers are responsible to lead the flock through a benighted world. But false teachers, as wayward stars, are not fixed and hence offer unreliable, even disastrous guidance. They are thus both the dangerous reefs on which the ships could be destroyed and the false guides, leading them into these rocks. There is a special irony that these lights will be snuffed out, reserved for the darkest depths of eternal darkness.
  66. Jude 1:13 tn Grk “utter darkness of darkness for eternity.” See note on the word “utter” in v. 6.
  67. Jude 1:14 tn Grk “the seventh from Adam.”sn The genealogical count is inclusive, counting Adam as the first, for Enoch is really the sixth in descent from Adam (Adam, Seth, Enosh, Cainan, Mahalalel, Jared, Enoch). In this way, the picture of perfection/completion was retained (for the number seven is often used for perfection or completion in the Bible) starting with Adam and concluding with Enoch.
  68. Jude 1:14 tn Grk “against them.” The dative τούτοις (toutois) is a dativus incommodi (dative of disadvantage).
  69. Jude 1:14 tn Grk “has come,” a proleptic aorist.
  70. Jude 1:14 tn Grk “ten thousands.” The word μυριάς (murias), from which the English myriad is derived, means “ten thousand.” In the plural it means “ten thousands.” This would mean, minimally, 20,000 (a multiple of ten thousand). At the same time, the term was often used in apocalyptic literature to represent simply a rather large number, without any attempt to be specific.
  71. Jude 1:15 tn Grk “against” (κατά [kata] + genitive). English usage is satisfied with “on” at this point, but the parallel is lost in the translation to some degree, for the end of v. 15 says that this judgment is meted out on these sinners because they spoke against him (κατά + genitive).
  72. Jude 1:15 tn Or “soul.”
  73. Jude 1:15 tn Grk “of all their works of ungodliness.” The adverb “thoroughly” is part of the following verb “have committed.” See note on verb “committed” later in this verse.
  74. Jude 1:15 tn The verb in Greek does not simply mean “have committed,” but “have committed in an ungodly way.” The verb ἀσεβέω (asebeō) is cognate to the noun ἀσέβεια (asebeia, “ungodliness”). There is no easy way to express this in English, since English does not have a single word that means the same thing. Nevertheless, the tenor of v. 15 is plainly seen, regardless of the translation.
  75. Jude 1:15 sn An apparent quotation from 1 En. 1:9. There is some doubt as to whether Jude is actually quoting from the text of 1 Enoch; the text here in Jude differs in some respects from the extant text of this pseudepigraphic book. It is sometimes suggested that Jude may instead have been quoting from oral tradition which had roots older than the written text.
  76. Jude 1:16 tn “And” is not in Greek, but is supplied for the sake of English style.
  77. Jude 1:16 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
  78. Jude 1:16 tn Grk “(who go/going) according to their own lusts.”
  79. Jude 1:16 tn Grk “and their mouth speaks bombastic things.”sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.
  80. Jude 1:16 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
  81. Jude 1:16 tn Or “to their own advantage.”
  82. Jude 1:17 tn Grk “words.” In conjunction with προεῖπον (proeipon), however, the meaning of the construction is that the apostles uttered prophecies.
  83. Jude 1:17 sn This verse parallels 2 Pet 3:2 both conceptually and in much of the verbiage. There is one important difference, however: In 2 Pet 3:2 the prophets and apostles speak; here, just the apostles speak. This makes good sense if Jude is using 2 Peter as his main source and is urging his readers to go back to the authoritative writings, both OT and now especially NT.
  84. Jude 1:18 tc The ὅτι (hoti) before ἐπ᾿ ἐσχάτου χρόνου (ep eschatou chronou, “at the end of time”), found in the NA27 text, can either be translated as “that” or left untranslated as a marker of direct discourse. The NA28 has dropped the ὅτι, though with a diamond preceding it in the apparatus indicating a toss-up on the initial wording. Without the conjunction, direct discourse is surely meant, and with it it is just as likely as indirect discourse. The translation above makes no decision on the presence or absence of the conjunction, but renders either variant as direct discourse.
  85. Jude 1:18 tn Grk “be.”
  86. Jude 1:18 tn Grk “going according to their own desires of ungodliness.”sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
  87. Jude 1:19 tn Grk “these are the ones who cause divisions.”
  88. Jude 1:19 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
  89. Jude 1:19 tn Grk “not having [the] Spirit.”sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
  90. Jude 1:20 tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.
  91. Jude 1:21 tn Or “keep.”
  92. Jude 1:21 tn Or “waiting for.”
  93. Jude 1:21 tn Grk “unto eternal life.”
  94. Jude 1:23 tn Grk “and save.”
  95. Jude 1:23 tn Grk “and have mercy.”
  96. Jude 1:23 tn Grk “with fear.” But as this contrasts with ἀφόβως (aphobōs) in v. 12 (without reverence), the posture of the false teachers, it most likely refers to reverence for God.sn Joining a fear of God to mercy is an important balance when involved in disciplinary action. On the one hand, being merciful without fear can turn to unwarranted sympathy for the individual, absolving him of personal responsibility, but fearing God without showing mercy can turn into personal judgment and condemnation.
  97. Jude 1:23 sn The imagery here suggests that the things close to the sinners are contaminated by them, presumably during the process of sinning.
  98. Jude 1:23 tn Grk “hating even the tunic spotted by the flesh.” The “flesh” in this instance could refer to the body or to the sin nature. It makes little difference in one sense: Jude is thinking primarily of sexual sins, which are borne of the sin nature and manifest themselves in inappropriate deeds done with the body. At the same time, he is not saying that the body is intrinsically bad, a view held by the opponents of Christianity. Hence, it is best to see “flesh” as referring to the sin nature here and the language as metaphorical.
  99. Jude 1:24 tn The construction in Greek is a double accusative object-complement. “You” is the object and “free from falling” is the adjectival complement.
  100. Jude 1:24 tn Grk “with rejoicing.” The prepositional clause is placed after “his glorious presence” in Greek, but most likely goes with “cause you to stand.”
  101. Jude 1:24 tn The construction in Greek is a double accusative object-complement. “You” is the object and “without blemish” is the adjectival complement.
  102. Jude 1:24 tn Or “in the presence of his glory,” “before his glory.”
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