2 Petrus 1:21

1:21 for no prophecy was ever borne of human impulse; rather, men ¹  carried along by the Holy Spirit spoke from God.

2 Petrus 2:7

2:7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless ²  men, ³ 

2 Petrus 3:11

3:11 Since all these things are to melt away ⁴  in this manner, ⁵  what sort of people must we ⁶  be, conducting our lives in holiness and godliness, ⁷ 

2 Petrus 3:13

3:13 But, according to his promise, we are waiting for ⁸  new heavens and a new earth, in which ⁹  righteousness truly resides. ¹⁰ 

[1:21]  ¹ 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 (anqrwpoi, “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).

[2:7]  ² tn Or “unprincipled.”

[2:7]  ³ 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.”

[3:11]  ⁴ tn Grk “all these things thus being dissolved.”

[3:11]  ⁵ tn Or “thus.”

[3:11]  ⁶ tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C^[*^] P Ψ 048^vid 33 1739 Ï, as well as the corrector of Ì⁷² and second corrector of א), ἡμᾶς (Jhmas, “we”; read by א* 630 2464 al), or ἑαυτούς (Jeautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of Ì^72*,74vid B pc. 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. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA ²⁷ has ὑμᾶς in brackets, indicating doubt as to its authenticity.

[3:11]  tn Or “you.”

[3:11]  ⁷ tn Grk “in holy conduct and godliness.”

[3:13]  ⁸ tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokwmen) 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.

[3:13]  ⁹ tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.

[3:13]  ¹⁰ tn Grk “dwells.” The verb κατοικέω (katoikew) is an intensive cognate of οἰκέω (oikew), 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.