[3:11] 1 tn Grk “all these things thus being dissolved.”
[3:11] 2 tn Or “thus.”
[3:11] 3 tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C[*] P Ψ 048vid 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 Ì72*,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] 4 tn Grk “in holy conduct and godliness.”
[3:18] 5 tn The term “knowledge” (γνῶσις, gnwsis) 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.
[3:18] 6 tn Or “until.”
[3:18] 7 tc ‡ The vast bulk of mss add ἀμήν (amhn, “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 (Ì72 א A C P Ψ 33 co), along with 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.
[3:18] tn Grk “day of eternity.”
