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Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 32:1-7

Psalm 32^[a]

By David; a well-written song.^[b]

32 How blessed^[c] is the one whose rebellious acts are forgiven,^[d]
whose sin is pardoned.^[e]
²How blessed is the one^[f] whose wrongdoing the Lord does not punish,^[g]
in whose spirit there is no deceit.^[h]
³When I refused to confess my sin,^[i]
my whole body wasted away,^[j]
while I groaned in pain all day long.
⁴For day and night you tormented me;^[k]
you tried to destroy me^[l] in the intense heat^[m] of summer.^[n] (Selah)
⁵Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess^[o] my rebellious acts to the Lord.”
And then you forgave my sins.^[p] (Selah)
⁶For this reason every one of your faithful followers^[q] should pray to you
while there is a window of opportunity.^[r]
Certainly^[s] when the surging water^[t] rises,
it will not reach them.^[u]
⁷You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance.^[v] (Selah)

Footnotes

Psalm 32:1 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
Psalm 32:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
Psalm 32:1 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
Psalm 32:1 tn Heb “lifted up.”
Psalm 32:1 tn Heb “covered over.”
Psalm 32:2 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
Psalm 32:2 tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”
Psalm 32:2 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
Psalm 32:3 tn Heb “when I was silent.”
Psalm 32:3 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
Psalm 32:4 tn Heb “your hand was heavy upon me.”
Psalm 32:4 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (l^eshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (l^eshuddi, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
Psalm 32:4 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
Psalm 32:4 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
Psalm 32:5 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
Psalm 32:5 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
Psalm 32:6 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
Psalm 32:6 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (m^etsoʾ, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).
Psalm 32:6 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
Psalm 32:6 sn The surging water is here a metaphor for trouble that endangers one’s life.
Psalm 32:6 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
Psalm 32:7 tn Heb “[with] shouts of joy of deliverance you surround me.”

Job 22:21-23:17

²¹“Reconcile yourself^[a] with God,^[b]

and be at peace^[c] with him;
in this way your prosperity will be good.
²²Accept instruction^[d] from his mouth
and store up his words^[e] in your heart.
²³If you return to the Almighty, you will be built up;^[f]
if you remove wicked behavior far from your tent,
²⁴and throw^[g] your gold^[h] in the dust—
your gold^[i] of Ophir
among the rocks in the ravines—
²⁵then the Almighty himself will be your gold,^[j]
and the choicest^[k] silver for you.
²⁶Surely then you will delight yourself^[l] in the Almighty,
and will lift up your face toward God.
²⁷You will pray to him and he will hear you,
and you will fulfill your vows to him.^[m]
²⁸Whatever you decide on^[n] a matter,
it will be established for you,
and light will shine on your ways.
²⁹When people are brought low^[o] and you say,
‘Lift them up!’^[p]
then he will save the downcast;^[q]
³⁰he will deliver even someone who is not innocent,^[r]
who will escape^[s] through the cleanness of your hands.”

Job’s Reply to Eliphaz^[t]

23 Then Job answered:

²“Even today my complaint is still bitter;^[u]
his^[v] hand is heavy despite^[w] my groaning.
³O that I knew^[x] where I might find him,^[y]
that I could come^[z] to his place of residence!^[aa]
⁴I would lay out my case^[ab] before him
and fill my mouth with arguments.
⁵I would know with what words^[ac] he would answer me,
and understand what he would say to me.
⁶Would he contend^[ad] with me with great power?
No, he would only pay attention to me.^[ae]
⁷There^[af] an upright person
could present his case^[ag] before him,
and I would be delivered forever from my judge.

The Inaccessibility and Power of God

⁸“If I go to the east, he is not there,
and to the west, yet I do not perceive him.
⁹In the north^[ah] when he is at work,^[ai]
I do not see him;^[aj]
when he turns^[ak] to the south,
I see no trace of him.
¹⁰But he knows the pathway that I take;^[al]
if he tested me, I would come forth like gold.^[am]
¹¹My feet^[an] have followed^[ao] his steps closely;
I have kept to his way and have not turned aside.^[ap]
¹²I have not departed from the commands of his lips;
I have treasured the words of his mouth more than my allotted portion.^[aq]
¹³But he is unchangeable,^[ar] and who can change^[as] him?
Whatever he^[at] has desired, he does.
¹⁴For he fulfills his decree against me,^[au]
and many such things are his plans.^[av]
¹⁵That is why I am terrified in his presence;
when I consider, I am afraid because of him.
¹⁶Indeed, God has made my heart faint;^[aw]
the Almighty has terrified me.
¹⁷Yet I have not been silent because of the darkness,
because of the thick darkness
that covered my face.^[ax]

Footnotes

Job 22:21 tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21, ” JNES 20 [1961]: 258-59).
Job 22:21 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
Job 22:21 tn The two imperatives in this verse imply a relationship of succession and not consequence.
Job 22:22 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
Job 22:22 tc M. Dahood has “write his words” (“Metaphor in Job 22:22, ” Bib 47 [1966]: 108-9).
Job 22:23 tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [t^eʿanneh] apparently). Many commentators read this; Dahood has “you will be healed.”
Job 22:24 tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (v^eshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.tn Heb “place.”
Job 22:24 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (v^etsur, “in the rock”).
Job 22:24 tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
Job 22:25 tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”
Job 22:25 tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
Job 22:26 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).
Job 22:27 tn The words “to him” are not in the Hebrew text, but are implied.
Job 22:28 tn The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.
Job 22:29 tn There is no expressed subject here, and so the verb is taken as a passive voice again.
Job 22:29 tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].
Job 22:29 tn Or “humble”; Heb “the lowly of eyes.”
Job 22:30 tc The Hebrew has אִי־נָקִי (ʾi naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (ʾi) to אִישׁ (ʾish, “the innocent man”). Others differ: A. Guillaume links אִי (ʾi) to Arabic ʿayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (ʾe).
Job 22:30 tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”
Job 23:1 sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).
Job 23:2 tc The MT reads here מְרִי (m^eri, “rebellious”). The word is related to the verb מָרָה (marah, “to revolt”). Many commentators follow the Vulgate, Targum Job, and the Syriac to read מַר (mar, “bitter”). The LXX offers no help here.
Job 23:2 tc The MT (followed by the Vulgate and Targum) has “my hand is heavy on my groaning.” This would mean “my stroke is heavier than my groaning” (an improbable view from Targum Job). A better suggestion is that the meaning would be that Job tries to suppress his groans but the hand with which he suppresses them is too heavy (H. H. Rowley, Job [NCBC], 159). Budde, E. Dhorme, J. E. Hartley, and F. I. Andersen all maintain the MT as the more difficult reading. F. I. Andersen (Job [TOTC], 208) indicates that the ִ י(yod) suffix could be an example of an unusual third masculine singular. Both the LXX and the Syriac versions have “his hand,” and many modern commentators follow this, along with the present translation. In this case the referent of “his” would be God, whose hand is heavy upon Job in spite of Job’s groaning.
Job 23:2 tn The preposition can take this meaning; it could be also translated simply “upon.” R. Gordis (Job, 260) reads the preposition “more than,” saying that Job had been defiant (he takes that view) but God’s hand had been far worse.
Job 23:3 tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”
Job 23:3 tn The form in Hebrew is וְאֶמְצָאֵהוּ (v^eʾemtsaʾehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”
Job 23:3 tn This verb also depends on מִי־יִתֵּן (mi yitten, “who will give”) of the first part, forming an additional clause in the wish formula.
Job 23:3 tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.
Job 23:4 tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (ʿarakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.
Job 23:5 tn Heb “the words he would answer me.”
Job 23:6 tn The verb is now רִיב (riv) and not יָכַח (yakhakh, “contend”); רִיב (riv) means “to quarrel; to dispute; to contend,” often in a legal context. Here it is still part of Job’s questioning about this hypothetical meeting—would God contend with all his power?
Job 23:6 tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power—he will only have to pay attention to Job’s complaint. Job does not need the display of power—he just wants a hearing.
Job 23:7 tn The adverb “there” has the sense of “then”—there in the future.
Job 23:7 tn The form of the verb is the Niphal נוֹכָח (nokhakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”
Job 23:9 sn The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.
Job 23:9 tc The form בַּעֲשֹׂתוֹ (baʿasoto) would be the temporal clause using the infinitive construct with a pronoun (subject genitive). This would be “when he works.” Several follow the Syriac with “I seek him.” The LXX has “[when] he turns.” R. Gordis (Job, 261) notes that there is no need to emend the text; he shows a link to the Arabic cognate ghasa, “to cover.” To him this is a perfect parallel to יַעְטֹף (yaʿtof, “covers himself”).
Job 23:9 tn The verb is the apocopated form of the imperfect. The object is supplied.
Job 23:9 tn The MT has “he turns,” but the Syriac and Vulgate have “I turn.”
Job 23:10 tn The expression דֶּרֶךְ עִמָּדִי (derekh ʿimmadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.
Job 23:10 tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).
Job 23:11 tn Heb “my foot.”
Job 23:11 tn Heb “held fast.”
Job 23:11 tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (ʾat) is a pausal form of אַתֶּה (ʾatteh), the Hiphil of נָטָה (natah, “stretch out”).
Job 23:12 tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (cf. Prov 30:8). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (b^ekheqi, “in my bosom”).
Job 23:13 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (v^eʾekhad, here “unchangeable”) to בָּחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition ב (bet) is a bet essentiae—“and he [is] as one,” or “he is one” (see GKC 379 §119.i).
Job 23:13 tn Heb “cause him to return.”
Job 23:13 tn Or “his soul.”
Job 23:14 tn The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.
Job 23:14 tn Heb “and many such [things] are with him.”sn The text is saying that many similar situations are under God’s rule of the world—his plans are infinite.
Job 23:16 tn The verb הֵרַךְ (herakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.
Job 23:17 tn This is a very difficult verse. The Hebrew text literally says: “for I have not been destroyed because of darkness, and because of my face [which] gloom has covered.” Most commentators omit the negative adverb, which gives the meaning that Job is enveloped in darkness and reduced to terror. The verb נִצְמַתִּי (nitsmatti) means “I have been silent” (as in Arabic and Aramaic), and so obviously the negative must be retained—he has not been silent.

2 Peter 1:1-11

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. ²May 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

³I 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. ⁴Through 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] ⁵For this very reason,^[v] make every effort^[w] to add to your faith excellence,^[x] to excellence, knowledge; ⁶to knowledge, self-control; to self-control, perseverance;^[y] to perseverance, godliness; ⁷to godliness, brotherly affection; to brotherly affection, unselfish^[z] love.^[aa] ⁸For 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] ⁹But^[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. ¹⁰Therefore, 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] ¹¹For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you.

Footnotes

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 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.
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.”
2 Peter 1:1 tc A few witnesses (א Ψ 442 vg^mss sy^ph 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).
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.
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.
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.
2 Peter 1:2 tn Grk “May grace and peace be multiplied to you.”
2 Peter 1:2 tn The words “as you grow” are not in the Greek text, but seem to be implied.
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.
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.
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.
2 Peter 1:3 tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).
2 Peter 1:3 tn See the note on “rich knowledge” in v. 2.
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).
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 0209^vid) 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).
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.
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.
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).
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.
2 Peter 1:4 tn Grk “the corruption in the world (in/because of) lust.”
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.
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.
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”).
2 Peter 1:6 tn Perhaps “steadfastness,” though that is somewhat archaic. A contemporary colloquial rendering would be “stick-to-it-iveness.”
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.
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).
2 Peter 1:8 tn The participles are evidently conditional, as most translations render them.
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.
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…”
2 Peter 1:8 tn Grk “cause [you] not to become.”
2 Peter 1:8 tn Grk “unto,” “toward”; although it is possible to translate the preposition εἰς (eis) as simply “in.”
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.
2 Peter 1:9 tn Grk “for.” The connection, though causal, is also adversative.
2 Peter 1:9 tn Grk “to the one for whom these things are not present.”
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.
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).
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.
2 Peter 1:10 tn Grk “these things.”
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.
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.

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Revised Common Lectionary (Complementary)

Psalm 32[a]

By David; a well-written song.[b]

Footnotes

Job’s Reply to Eliphaz[t]

The Inaccessibility and Power of God

Footnotes

Salutation

Believers’ Salvation and the Work of God

Footnotes

Psalm 32^[a]

By David; a well-written song.^[b]

Job’s Reply to Eliphaz^[t]