2 Peter 3:14-18 “Steadfast Through These Last Days”

Translation & Sermon by Nate Wilson for Christ The Redeemer Church Manhattan KS, 24 Mar. 2024

Introduction

v.14 - Be Diligent To Be Found By Him In Peace, Spotless, And Blameless

vs. 15-16 – Reckon The Patience Of The Lord To Be Salvation (Like Paul Did)

v.17 – Guard Yourselves So You Aren’t Led Astray

v.18 – Grow In The Grace And Knowledge Of Jesus




Comparison of Bible Translations of 2 Peter 3:14-18


GNTA

NAWB

KJVC

MurdockD (Peshitta)

RheimsE (Vulgate)

14 Διό, ἀγαπη­τοί, ταῦτα προσδοκ­ῶντεςF, σπουδάσατεG ἄσπιλοιH καὶ ἀμώμητοιI αὐ­τῳ῀J εὑρεθῆναιK ἐνL εἰρήνῃM,

14 Therefore, beloved, while you anticipate these things, start being diligent to be found by Him in peace, unsullied and unblemished,

14 Where­fore, beloved, seeing that ye look for such things, be diligent that [ye may] be found of him in peace, with­out spot, and blameless.

14 Therefore, [my] belov­ed, as ye expect these things, strive that [ye may] be found by him in peace, without spot and without blemish.

14 Wherefore, [dearly] be­loved, waiting for these things, be diligent that [you may] be found before him unspotted and blameless in peace.

15 καὶ τὴν τοῦ Κυρίου ἡμῶν μακροθυμίαν σωτηρίαν ἡγεῖ­σθεN, καθὼς καὶ ὁ ἀγαπητὸς ἡμῶν ἀδελφὸς Παῦλος κατὰ τὴν αὐτῳ῀ δοθεῖσανO σοφίαν ἔγραψ­ενP ὑμῖν,

15 and reck­on for yourselves the long­suffering of our Lord to be salvation, just as also our beloved brother Paul [did]. Accord­ing to the wisdom given to him he wrote to you,

15 And ac­count that the longsuffering of our Lord is salvation; ev­en as our be­loved brother Paul [also] ac­cording to the wisdom given unto him [hath] written unto you;

15 And ac­count the long suffering of the Lord to be redemption; as also our beloved bro­ther Paul, ac­cording to the wisdom conferred on him, wrote to you;

15 And ac­count the longsuffering of our Lord, salvation: as also our most dear brother Paul, accord­ing to the wisdom giv­en him, [hath] written to you:

16 ὡς καὶQ ἐν πάσαις R[ταῖς] ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν S[ο]ἷς ἐστι δυσνόητάT τινα, ἃ οἱ ἀμαθεῖςUκαὶ ἀστήρικτοιV στρεβλοῦσινW ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.

16 as indeed [he did] in all his epistles, speaking in them about these things (among which are some things that are difficult-to-understand, which the un-discipled and unstable twist, as indeed [they do] to the rest of the Scriptures, to their own destruction).

16 As also in all his epis­tles, speaking in them of these things; in which are some things hard to be understood, which they that are un­learned and unstable wrest, as they do also the other scrip­tures, unto their own destruction.

16 as also in all his epis­tles, speaking in them of these things, in which there is somethingX difficult to be understood; and which they who are ignorant and unstable, per­vert, as [they do] also the rest of the scriptures, to their own destruction.

16 As also in all his epis­tles, speaking in them of these things; in which are certain things hard to be understood, which the unlearned and unstable wrest, as [they do] also the other scriptures, to their own destruction.

17 ῾ΥμεῖςX οὖν, ἀγαπητοί, προγινώσκ­οντεςY φυλάσ­σεσθεZ, ἵνα μὴ τῃ῀ τῶν ἀθέσμωνAA πλάνῃ συναπ­αχθέντεςAB ἐκπέσητε τοῦ ἰδίου στηριγμοῦAC,

17 Therefore, beloved, since y’all know this ahead-of-time, you must con­tinue guard­ing yourselves in order that y’all might not fall from your own confirmation by starting to be led away into the error of those who are depraved.

17 Ye there­fore, beloved, seeing ye know these things before, beware lest ye [also], being led away with the error of the wicked, fall from your own stedfastness.

17 Ye there­fore, my be­loved, as ye know these things be­forehand, guard your­selves, lest, by going X after the error of the law­less, ye fall from your X steadfastness.

17 You there­fore, breth­ren, knowing these things before, take heed, lest being led aside by the error of the unwise, you fall from your own steadfastness.

18 αὐξάνετεAD δὲAE ἐν χάριτι καὶ γνώσειAF τοῦ Κυρίου ἡμῶν καὶ σωτῆρος ᾿Ιησοῦ Χρισ­τοῦAG. αὐτῳ῀ ἡ δόξα καὶ νῦν καὶ εἰς ἡμέρανAH αἰῶνος· ἀμήνAI.

18 Then y’all must grow in the grace and in the know­ledge of our Lord and Savior Jesus Christ. To Him belongs the glory both now and into the day of eternity. Amen.

18 But grow in grace, and in the know­ledge of our Lord and Saviour Jesus Christ. To him be glory both now and for ever. Amen.

18 But be ye growing in grace, and in the knowledge of our Lord and Redeemer Jesus the Mes­siah, [and of God the Fath­er:] whose is the glory, now, and [always,] and to the day[s] of eternity. Amen.

18 But grow in grace and in the know­ledge of our Lord and Saviour Jesus Christ. To him be glory both now and unto the day of eternity, Amen.


1“It nearly concerns you to see in what state you will be when the Judge of all the world shall come to pass sentence upon men, and to determine how it shall be with them to all eternity. This is the court of judicature whence there lies no appeal; whatever sentence is here passed by this great Judge is irreversible; therefore get ready to appear before the judgment-seat of Christ:” ~Matthew Henry

2“‘Scripture’: a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings.” ~A. R. Fausset

3“There is scarce anything drawn from the obscure places, but the same in other places may be found most plain.” ~Augustine

4Βλέπετε μή τις ὑμᾶς πλανήσῃ

5This is the participle form στηριγμένους of the noun in 3:17 στηριγμου.

6cf. Calvin: “[T]his exhortation, and those like it, are by no means intended to shake the firmness of that faith which recumbs on God, but to correct the sloth of our flesh [cf. 1 Corinthians 10]... The meaning is this, that as long as we are in the flesh, our tardiness must be roused, and that this is fitly done by having our weakness, and the variety of dangers which surround us, placed before our eyes; but that the confidence which rests on God's promises ought not to be thereby shaken.”

7ὑποστάσεως μέχρι τέλους βεβαίαν

A1904 "Patriarchal" edition of the Greek Orthodox Church, as published by E-Sword in June 2016. Annotated by NAW where the 27th edition of the Nestle-Aland GNT differs.

BNathan A Wilson’s translation

CKing James Version of the Holy Bible (a.k.a. Authorized Version), 1769 edition, as published by E-Sword in July 2019.

DTranslation of the Peshito Syriac New Testament into English by James Murdock. Published in 1851. Republished by E-sword in June 2016.

ERheims New Testament first published by the English College at Rheims, A.D. 1582, Revised by Bishop Richard Challoner, A.D. 1749-1752, as published by E-sword in June 2016.


FMost English versions interpret this participle as causal, but with the NLT, I suggest it is temporal. DFZ categorized it as both causal-temporal and translated it “since.”

Gcf. same verb in same form in 1:10 “Therefore, brothers, start being diligent all-the-more to make confirmed for yourselves your calling and choosing” (NAW) I was appalled that Calvin applied this in terms to trying to please God (“Peter here only points out the mark at which the faithful ought all to aim, though they cannot reach it”) rather than receiving His gracious gift of cleansing from sin and peace. Matthew Henry made a good point, however, that “[T]here is a curse denounced against him who does the work of the Lord negligently [in] Jer. 48:10.”

HThe only other occurrences of this word in the Greek Bible are: 1 Peter 1:19, 1 Tim. 6:14, and James 1:27.

IHapex Legomenon, but the root word is used frequently in the Pentateuch to delineate unacceptable sacrificial animals, and in the NT to speak of Christ’s atonement (Heb. 9:14, 1 Pet. 1:18-19, Col. 1:21, Jude 1:24), also in Phil. 2:15 and Revelation 14:5 (and in LXX wisdom books) to denote positive behavior of not complaining and not lying. “[I]n 2:13 Peter calls the scoffers σπιλοι και μωμοι – ‘spots and blemishes.’ Now in direct contrast he calls believers to be the very opposite.” ~D.F. Zeller

JRobertson’s Grammar tagged this as “dative of agency” (“by Him”), and most English versions reflect that (assuming the Geneva and KJV “of Him” is also intended to denote agency. The NIV “with Him” and NET “into His presence” opted for the locative meaning of the dative). Zeller, following Alford, argued that it was “blameless in his sight” since the Greek word order puts the pronoun after “blameless” rather than after “found.” But it is immediately before “found,” and it would be quite a stretch of meaning to interpret the Dative case “in the sight of” instead of simply “by.”

K“For this use of heuriskō about the end see 2 Cor. 5:3 (‘not be found naked’); Philp. 3:9 (‘found in Him’); 1 Pet. 1:7 (‘faith...be found to praise, glory, and honor’).” ~A.T. Robertson
Alford interpreted the Aorist as “the one great life-effort which should accomplish the end,” but an inchoative interpretation (“start to …”) seems more straight-forward.
This, by the way, is the same verb found in the modern critical editions of the GNT at the end of v.10.

LLander tagged this preposition as Louw & Nida semantic domain #13.8 “a marker of a state or condition - 'in, with.'” NIV & ESV translated it “at.”

MCalvin (and Owen and his editor) focused on the meaning of the reader being free from internal conflict, and John Wesley focused only on the meaning of the reader being at peace with God, but it is peace with God which leads to peace of mind, and peace with God is most important thing when we are talking about Jesus returning and encountering us. Matthew Henry agreed with me: “Those whose sins are pardoned and their peace made with God are the only safe and happy people; therefore follow after peace, and that with ... 1) God through our Lord Jesus Christ. 2) Peace in our own consciences… 3) Peace with men.” Thus also Fausset. DFZ saw the “peace” related to relationship with God and the “spotless and blameless” related to holy lifestyle.

NThis is the same verb root as v.9, contrasting the “reckoning” of the scoffers (that Jesus’ return is too late) with our “reckoning” (that Jesus is furthering salvation by being patient).

Ocf. “written according to grace given” in Rom. 15:15.

PThere is no other verse in the GNT containing both words “patience” and “salvation,” but 1 Thess. 5:9 mentions “salvation” of the “Lord” in the context of the second coming, as does 2 Thess. 2:13. Calvin’s editor postulated that Hebrews 11:16 was particularly in view (and a few other commentators I read also entertained that view), but I am not of the opinion that Paul wrote Hebrews. Matthew Henry thought it was Romans 2:4, but Gordon Clark raised the salient objection that “if this epistle had been sent to Rome, the early Christian church should have had much less difficulty and taken far less time to decide that the epistle was apostolic.” A.R. Fausset thought it was Galatians 2, noting that 1 Peter 1:1 mentions Galatia among Peter’s addressees and that Paul also wrote a letter to the Galatians. Clark suggested that Peter was either referring to Paul’s teaching on sanctification in Eph. or on eschatology in 1 Cor. and 1 & 2 Thess, and Zeller said 1 Thess. 5 was the most probable, and that the past tense hints that Paul is now dead. “This is a clear indication of the circulation of Paul’s epistles at a very early time in the church.” ~D. F. Zeller

QLanders chose 89.93 (“also” – along with most English versions) as the Louw & Nida semantic domain, but ESV chose 64.16a (“in the same way”), and I suggest 89.93a (“indeed”).

RThe majority of Greek manuscripts (including Sinaiticus) insert a definite article (ταῖς) here, which most English versions translate “his.” The Textus Receptus, SBL, Nestle-Aland 28th and UBS 5th editions of the GNT also include it. The Tregelles, Westcott-Hort, Nestle Aland 26th and UBS 3rd editions did not include the definite article, following 15 manuscripts (including 4 of the 5 oldest-known ones) – but all the English versions insert “his” here as though they believed there was a definite article acting as a possessive pronoun; only the KJV and NASB put it in italics to indicate that they did not believe it was in the original Greek. The Greek Orthodox editions are split over whether or not to include it. Ultimately, it makes no difference in meaning because, whether or not the definite article is there, the same corpus of Pauline epistles is the referent. The fact that Paul’s letters could be considered as a whole also suggests he had passed and that there would be no more letters from him. (Alford)

SThe majority of Greek manuscripts (including C) read neuter (‘οις), referring to the plural neuter “things in the letters, some of which are hard to understand,” and that is the reading of the Textus Receptus (and Calvin, but not the KJV. Only the NLT among the English versions I surveyed interpreted this relative pronoun as referring to the content of the letters.). All the modern critical GNT editions and English versions follow 22 Greek manuscripts (including the three oldest-known) which have the feminine form of this relative pronoun, referring to the feminine plural “letters” themselves (Calvin’s editor also preferred this, citing Beza and Mill in support). Greek Orthodox editions are split between the feminine and neuter readings. The preposition en seems to be in favor of the feminine form (“in his letters” reads more smoothly than “among which things”), but either is a possibility in Greek. The neuter form lends itself better to the mismatch between the plural “things” and the singular verb of being (a privilege of neuter nouns but not of masculines or feminines), and the fact that ultimately it’s the content of the letters which is “understood” or “distorted” also favors the neuter form (although the figurative idea of the letters containing ideas which are understood or distorted can also make sense). Assuming the feminine form to be the original, Lander chose Louw & Nida semantic domain # 83.13 for ἐν “a position defined as being within certain limits - 'inside, within, in,'” but if the neuter form is correct, I think the semantic domain for εν should be 90.23 or 83.9.

TCalvin noted that just because it’s “hard” doesn’t mean we shouldn’t try to understand. “[H]e does not hence conclude, that we are not to read it, but only shews, that those vices ought to be corrected which prevent improvement... the mode of teaching which God has adopted, has been so regulated, that all who refuse not to follow the Holy Spirit as their guide, find in the Scripture a clear light.”

UHapex Legomenon. Alpha privative of the word for “disciple.” A.R. Fausset noted, “Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit.” (cf. Wesley “not taught of God”) There are other Greek words in more common use in the Bible for “ignorant” (μωρος / αγνοεω).

VIn the Greek Bible, only here and 2 Peter 2:14 “...seducing unstable souls...” The combination of these two words could indicate false teachers (who are not merely “untaught” but “unwilling to learn” the truth) and the “unstable souls” whom they seduce. Most English versions (and commentaries including M. Henry and D.F. Zeller) interpret “untaught and unstable” as a pleonasm, according to the Granville-Sharp form (the + substantive + kai + substantive) where both words mean the same thing. Nevertheless, I suggest it could be a merismus which encompasses a range of scripture-twisters, from false teachers to their dupes.

WThis is the reading of the majority of the Greek manuscripts, including the majority of the oldest-known manuscripts. Prior to 2012, no edition of the Greek New Testament, and no language version printed the variant future form στρεβλώσουσιν found in 8 Greek manuscripts (including two of the five oldest-known), but that variant is now the reading in the UBS 5th edition and Nestle-Aland 28th edition. It is still not in the SBL or the Tyndale House revision of Tregelles, and it’s not in any of the standard English versions (not even the NASB 2020), although that might change going forward). As for the root, it is only found here and in 2 Samuel 22:27 “...and with the froward thou will be froward.” (Brenton, cf. the parallel passage in Psalm 17LXX which uses the synonym ἀθῷος.) This root is also used to describe various torture methods in the apocryphal books of the Maccabees.
“We know that the Thessalonians persisted in misrepresenting Paul on this very subject of the second coming as Hymenaeus and Philetus did about the resurrection (2 Tim. 2:17).” ~A.T. Robertson

XThis emphatic “y’all” forms a strong contrast to those who are “un-discipled and unstable.”

YMost translators seem to take this plural participle as a causal or temporal “since y’all know” or “knowing” – DFZ suggested it was both.

ZMiddle voice indicates action with reference to self, and Present tense indicates ongoing action.

AAAlpha privative noun from τιθημι. Only here and 2:7 in the Greek Bible (plus 3 Mac. 5:12).

ABI am interpreting the Aorist as incohative. This root only appears in the Greek Bible here and in Exod. 14:6 (Pharoah leading his army off into battle), Rom. 12:16 (“...associate with the humble. Do not be wise in your own opinion.” ~NKJV), and Gal. 2:13 (“... even Barnabas was carried away with their hypocrisy” ~NKJV). The Geneva, NASB, NIV, NET, ESV, and NLT translated this as a participle of purpose. I (like Murdock and Rheims) translated it as the means by which they might fall. KJV and NKJV translated it ambiguously as means or temporal. DFZ oddly translated it as temporal “when you are carried away,” as though it were inevitable that Peter’s audience would not heed his warning.

ACHapex Legomenon. Related to the verb στηρίζω “strengthen, confirm, establish, stabilize.”

AD“He [Jesus Christ] is both the source of our increase and the area in which the believer grows.” ~D.F. Zeller

AELander labeled this conjunction with Louw & Nida semantic domain # 89.124 “marker of contrast - 'but, on the other hand,'” which is what all the English versions have done, but if, as I suggest, the grammar structure hangs on the four imperatives, there is nothing to contrast between “be diligent… reckon for yourselves... guard yourselves… and grow,” so I suggest that this conjunction should be considered 89.87 “markers of a sequence of closely related events - ‘and, and then.’”

AF“‘Grace” is the attainment, and ‘the knowledge’ of Christ is the way and means. The chief thing is often mentioned first in Scripture, then that which leads to it: or the cause of it.” ~John Owen of Thrussington

AGcf. same formula in 2 Pet. 1:11; 2:20; 3:18, and same formula substituting “God” for “Lord” in 1:1. The Granville-Sharp construction (the + substantive + kai + substantive) equates “Lord/God” with “Savior Jesus Christ.” This is high praise and strong proof of the divinity of Jesus.

AH“With the emphasis in II Peter on the Parousia, it would be more natural to regard this as the ‘day’ when Christ comes again and time will be no more.” ~D.F. Zeller

AIBecause the Vaticanus (and one other Greek manuscript) do not include the “Amen,” the N-A 28th and UBS 5th edition (as well as the older Tishendorf and W-H critical editions) omit it. I would note, however, that there is something written in the Vaticanus, where the Amen should be; it is just unintelligible. Tregelles, N-A 26th and USB 3rd editions of the GNT cautiously included an “Amen” in brackets, but the 2017 Tyndale House Tregelles edition, as well as the Textus Receptus and Majority Text editions contain the “Amen” without brackets. All English versions I surveyed included an “Amen” except for the NET Bible. In addition, all 5 of the oldest-known manuscripts contain a postscript to the effect that this was Peter’s second epistle, but that tradition was not carried over into the majority of copies.

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