3:1 {Beloved} (agapˆtoi). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor).
{This is now the second epistle that I write unto you} (tautˆn ˆdˆ deuteran humin graph“ epistolˆn). Literally, "This already a second epistle I am writing to you." For ˆdˆ see Joh 21:24. It is the predicate use of deuteran epistolˆn in apposition with tautˆn, not "this second epistle." Reference apparently to I Peter.
{And in both of them} (en hais). "In which epistles."
{I stir up} (diegeir“). Present active indicative, perhaps conative, "I try to stir up." See 1:13.
{Mind} (dianoian). Understanding (Plato) as in 1Pe 1:13.
{Sincere} (eilikrinˆ). Old adjective of doubtful etymology (supposed to be heilˆ, sunlight, and krin“, to judge by it). Plato used it of ethical purity (psuchˆ eilikrinˆs) as here and Php 1:10, the only N.T. examples.
{By putting you in remembrance} (en hupomnˆsei). As in 1:13.

3:2 {That ye should remember} (mnˆsthˆnai). First aorist passive (deponent) infinitive of mimnˆsk“, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in Jude 1:17.
{Spoken before} (proeirˆmen“n). Perfect passive participle of proeipon (defective verb). Genitive case rˆmat“n after mnˆsthˆnai.
{And the commandment} (kai tˆs entolˆs). Ablative case with hupo (agency).
{Of the Lord and Saviour through your apostles} (t“n apostol“n hum“n tou kuriou kai s“tˆros). Hum“n (your) is correct, not hˆm“n (our). But the several genitives complicate the sense. If dia (through) occurred before t“n apostol“n, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

3:3 {Knowing this first} (touto pr“ton gin“skontes). Present active participle of gin“sk“. See 1:20 for this identical phrase. Nominative absolute here where accusative gin“skontas would be regular. Peter now takes up the parousia (1:16) after having discussed the dunamis of Christ.
{In the last days} (ep' eschat“n t“n hˆmer“n). "Upon the last of the days." Jude 1:18 has it ep' eschatou chronou (upon the last time). In 1Pe 1:5 it is en kair“i eschat“i (in the last time), while 1Pe 1:20 has ep' eschatou t“n chron“n (upon the last of the times). John has usually tˆi eschatˆi hˆmerƒi (on the last day, 6:39f.). Here eschat“n is a predicate adjective like summus mons (the top of the mountain).
{Mockers with mockery} (empaigmonˆi empaiktai). Note Peter's play on words again, both from empaiz“ (Mt 2:16), to trifle with, and neither found elsewhere save empaiktˆs in Jude 1:18; Isa 3:4 (playing like children).

3:4 {Where is the promise of his coming?} (pou estin hˆ epaggelia tˆs parousias autou;). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the parousia in 1:16. Now he faces it squarely. Peter, like Paul (1Th 5:1f.; 2Th 2:1f.), preached about the second coming (1:16; Ac 3:20f.), as Jesus himself did repeatedly (Mt 24:34) and as the angels promised at the Ascension (Ac 1:11). Both Jesus and Paul (2Th 2:1f.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Mt 24:34 probably led some to believe that he would certainly come while they were alive.
{From the day that} (aph' hˆs). "From which day." See Lu 7:45.
{Fell asleep} (ekoimˆthˆsan). First aorist passive indicative of koima“, old verb, to put sleep, classic euphemism for death (Joh 11:11) like our cemetery (sleeping-place).
{Continue} (diamenei). Present active indicative of diamen“, to remain through (Lu 1:22). "In statu quo".
{As they were} (hout“s). "Thus."
{From the beginning of creation} (ap' archˆs ktise“s). Precisely so in Mr 10:6, which see.

3:5 {For this they wilfully forget} (lanthanei gar autous touto thelontas). Literally, "for this escapes them being willing." See this use of lanthan“ (old verb, to escape notice of, to be hidden from) in Ac 26:26. The present active participle thelontas (from thel“, to wish) has almost an adverbial sense here.
{Compacted} (sunest“sa). See Paul's sunestˆken (Col 1:17) "consist." Second perfect active (intransitive) participle of sunistˆmi, feminine singular agreeing with gˆ (nearest to it) rather than with ouranoi (subject of ˆsan imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Mt 5:9f.).
{Out of water and amidst water} (ex hudatos kai di' hudatos). Out of the primeval watery chaos (Ge 1:2), but it is not plain what is meant by di' hudatos, which naturally means "by means of water," though dia with the genitive is used for a condition or state (Heb 12:1). The reference may be to Ge 1:9, the gathering together of the waters.
{By the word of God} (t“i tou theou log“i). Instrumental case log“i, "by the fiat of God" (Ge 1:3; Heb 11:3 rˆmati theou).

3:6 {By which means} (di' h“n). The two waters above or the water and the word of God. Mayor against the MSS. reads di' hou (singular) and refers it to log“i alone.
{Being overshadowed} (kataklustheis). First aorist passive participle of katakluz“, old compound, here only in N.T., but see kataklusmos in 2:5.
{With water} (hudati). Instrumental case of hud“r.
{Perished} (ap“leto). Second aorist middle indicative of apollumi.

3:7 {That now are} (nun). "The now heavens" over against "the then world" (ho tote kosmos verse 6).
{By the same word} (t“i aut“i log“i). Instrumental case again referring to log“i in verse 6.
{Have been stored up} (tethˆsaurismenoi eisin). Perfect passive indicative of thˆsauriz“, for which verb see Mt 6:19; Lu 12:21.
{For fire} (puri). Dative case of pur, not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joe 2:30f.; Ps 50:3.
{Being reserved} (tˆroumenoi). Present passive participle of tˆre“, for which see 2:4.
{Against} (eis). Unto. As in 2:4,9 and see 1Pe 1:4 for the inheritance reserved for the saints of God.

3:8 {Forget not this one thing} (hen touto mˆ lanthanet“ humas). Rather, "let not this one thing escape you." For lanthanet“ (present active imperative of lanthan“) see verse 5. The "one thing" (hen) is explained by the hoti (that) clause following. Peter applies the language of Ps 90:4 about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1Pe 4:7). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in Re 20:4-6. It may be a day or a day may be a thousand years. God's clock (para kuri“i, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

3:9 {Is not slack concerning his promise} (ou bradunei tˆs epaggelias). Ablative case epaggelias after bradunei (present active indicative of bradun“, from bradus, slow), old verb, to be slow in, to fall short of (like leipetai sophias in Jas 1:5), here and 1Ti 3:15 only in N.T. {Slackness} (bradutˆta). Old substantive from bradus (Jas 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.
{To youward} (eis humas). Pros rather than eis after makrothumei in 1Th 5:14 and epi in Jas 5:7, etc.
{Not wishing} (mˆ boulomenos). Present middle participle of boulomai. Some will perish (verse 7), but that is not God's desire. Any (tinas). Rather than "some" (tines) above. Accusative with the infinitive apolesthai (second aorist middle of apollumi. God wishes "all" (\pantas) to come (ch“rˆsai first aorist active infinitive of ch“re“, old verb, to make room). See Ac 17:30; Ro 11:32; 1Ti 2:4; Heb 2:9 for God's provision of grace for all who will repent.

3:10 {The day of the Lord} (hˆmera kuriou). So Peter in Ac 2:20 (from Joe 3:4) and Paul in 1Th 5:2,4; 2Th 2:2; 1Co 5:5; and day of Christ in Php 2:16 and day of God in 2:12 and day of judgment already in 2:9; 3:7. This great day will certainly come (hˆxei). Future active of hˆk“, old verb, to arrive, but in God's own time.
{As a thief} (h“s kleptˆs). That is suddenly, without notice. This very metaphor Jesus had used (Lu 12:39; Mt 24:43) and Paul after him (1Th 5:2) and John will quote it also (Re 3:3; 16:15).
{In the which} (en hˆi). The day when the Lord comes.
{Shall pass away} (pareleusontai). Future middle of parerchomai, old verb, to pass by.
{With a great noise} (roizˆdon). Late and rare adverb (from roize“, roizos)-- Lycophron, Nicander, here only in N.T., onomatopoetic, whizzing sound of rapid motion through the air like the flight of a bird, thunder, fierce flame.
{The elements} (ta stoicheia). Old word (from stoichos a row), in Plato in this sense, in other senses also in N.T. as the alphabet, ceremonial regulations (Heb 5:12; Ga 4:3; 5:1; Col 2:8).
{Shall be dissolved} (luthˆsetai). Future passive of lu“, to loosen, singular because stoicheia is neuter plural.
{With fervent heat} (kausoumena). Present passive participle of kauso“, late verb (from kausos, usually medical term for fever) and nearly always employed for fever temperature. Mayor suggests a conflagration from internal heat. Bigg thinks it merely a vernacular (Doric) future for kausomena (from kai“, to burn).
{Shall be burned up} (katakaˆsetai). Repeated in verse 12. Second future passive of the compound verb katakai“, to burn down (up), according to A L. But Aleph B K P read heurethˆsetai (future passive of heurisk“, to find) "shall be found." There are various other readings here. The text seems corrupt.

3:11 {To be dissolved} (luomen“n). Present passive participle (genitive absolute with tout“n pant“n, these things all) of lu“, either the futuristic present or the process of dissolution presented.
{What manner of persons} (potapous). Late qualitative interrogative pronoun for the older podapos as in Mt 8:27, accusative case with dei huparchein agreeing with humƒs (you). See 1:8 for huparch“.
{In all holy living and godliness} (en hagiais anastrophais kai eusebeiais). "In holy behaviours and pieties" (Alford). Plural of neither word elsewhere in N.T., but a practical plural in pƒsa anastrophˆ in 1Pe 1:15.

3:12 {Looking for} (prosdok“ntas). Present active participle of prosdoka“ (Mt 11:3) agreeing in case (accusative plural) with humƒs.
{Earnestly desiring} (speudontas). Present active participle, accusative also, of speud“, old verb, to hasten (like our speed) as in Lu 2:16, but it is sometimes transitive as here either (preferably so) to "hasten on the parousia" by holy living (cf. 1Pe 2:12), with which idea compare Mt 6:10; Ac 3:19f., or to desire earnestly (Isa 16:5).
{Being on fire} (puroumenoi). Present passive participle of puro“, old verb (from pur), same idea as in verse 10.
{Shall melt} (tˆketai). Futuristic present passive indicative of tˆk“, old verb, to make liquid, here only in N.T. Hort suggests tˆxetai (future middle), though Isa 34:4 has takˆsontai (second future passive). The repetitions here make "an effective refrain" (Mayor).

3:13 {Promise} (epaggelma). As in 1:4. The reference is to Isa 65:17f.; 66:22. See also Re 21:1. For kainos (new) see on ¯Mt 26:29. For the expectant attitude in prosdok“men (we look for) repeated from verse 12 and again in verse 14, see apekdechometha (we eagerly look for) in Php 3:20.
{Wherein} (en hois). The new heavens and earth.
{Dwelleth} (katoikei). Has its home (oikos). Certainly "righteousness" (dikaiosunˆ) is not at home in this present world either in individuals, families, or nations.

3:14 {Wherefore} (dio). As in 1:10,12.
{Give diligence} (spoudasate). As in 1:10.
{That ye may be found} (heurethˆnai). First aorist passive infinitive (cf. heurethˆsetai in verse 10). For this use of heurisk“ about the end see 2Co 5:3; Php 3:9; 1Pe 1:7.
{Without spot and blameless} (aspiloi kai am“mˆtoi). Predicate nominative after heurethˆnai. See 2:13 for position words spiloi kai m“moi and 1Pe 1:19 for am“mos (so Jude 1:24) kai aspilos (so Jas 1:27). Am“mˆtos (old verbal of m“maomai) only here in N.T. save some MSS. in Php 2:15.

3:15 {In his sight} (aut“i). Ethical dative. Referring to Christ.
{Is salvation} (s“tˆrian). Predicate accusative after hˆgeisthe in apposition with makrothumian (long-suffering), an opportunity for repentance (cf. 1Pe 3:20). The Lord here is Christ.
{Our beloved brother Paul} (ho agapˆtos adelphos Paulos). Paul applies the verbal agapˆtos (beloved) to Epaphras (Col 1:7), Onesimus (Col 4:9; Phm 1:16), to Tychicus (Col 4:7; Eph 6:21), and to four brethren in Ro 16 (Epainetus Ro 16:5, Ampliatus Ro 16:8, Stachys Ro 16:9, Persis Ro 16:12). It is not surprising for Peter to use it of Paul in view of Gal 2:9f., in spite of Ga 2:11-14.
{Given to him} (dotheisan aut“i). First aorist passive participle of did“mi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. "St. Peter speaks of him with affection and respect, yet maintains the right to criticise" (Bigg).

3:16 {As also in all his epistles} (h“s kai en pasais epistolais). We do not know to how many Peter here refers. There is no difficulty in supposing that Peter "received every one of St. Paul's Epistles within a month or two of its publication" (Bigg). And yet Peter does not here assert the formation of a canon of Paul's Epistles.
{Speaking in them of these things} (lal“n en autais peri tout“n). Present active participle of lale“. That is to say, Paul also wrote about the second coming of Christ, as is obviously true.
{Hard to be understood} (dusnoˆta). Late verbal from dus and noe“ (in Aristotle, Lucian, Diog. Laert.), here only in N.T. 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 (2Ti 2:17) and Spitta holds that Paul's teaching about grace was twisted to mean moral laxity like Ga 3:10; Ro 3:20,28; 5:20 (with which cf. 6:1 as a case in point), etc. Peter does not say that he himself did not understand Paul on the subject of faith and freedom.
{Unlearned} (amatheis). Old word (alpha privative and manthan“ to learn), ignorant, here only in N.T.
{Unsteadfast} (astˆriktoi). See on ¯2:14.
{Wrest} (streblousin). Present active indicative of streblo“, old verb (from streblos twisted, streph“, to turn), here only in N.T.
{The other scriptures} (tas loipas graphas). There is no doubt that the apostles claimed to speak by the help of the Holy Spirit (1Th 5:27; Col 4:16) just as the prophets of old did (2Pe 1:20f.). Note loipas (rest) here rather than allas (other). Peter thus puts Paul's Epistles on the same plane with the O.T., which was also misused (Mt 5:21-44; 15:3-6; 19:3-10).

3:17 {Knowing these things beforehand} (progin“skontes). Present active participle of progin“sk“ as in 1Pe 1:20. Cf. pr“ton gin“sk“ (1:20; 3:1). Hence they are without excuse for misunderstanding Peter or Paul on this subject.
{Beware} (phulassesthe). Present middle imperative of phulass“, common verb, to guard.
{Lest} (hina mˆ). Negative purpose, "that not." {Being carried away} (sunapachthentes). First aorist passive participle of sunapag“, old verb double compound, to carry away together with, in N.T. only here and Ga 2:13.
{With the error} (tˆi planˆi). Instrumental case, "by the error" (the wandering).
{Of the wicked} (t“n athesm“n). See on 2:7.
{Ye fall from} (ekpesˆte). Second aorist active subjunctive with hina mˆ of ekpipt“, old verb, to fall out of, with the ablative here (stˆrigmou, steadfastness, late word from stˆriz“, here alone in N.T.) as in Ga 5:4 (tˆs charitos exepesate, ye fell out of grace).

3:18 {But grow} (auxanete de). Present active imperative of auxan“, in contrast with such a fate pictured in verse 17, "but keep on growing."
{In the grace and knowledge} (en chariti kai gn“sei). Locative case with en. Grow in both. Keep it up. See on ¯1:1 for the idiomatic use of the single article (tou) here, "of our Lord and Saviour Jesus Christ."
{To him} (aut“i). To Christ.
{For ever} (eis hˆmeran ai“nos). "Unto the day of eternity." So Sirach 18:9f. One of the various ways of expressing eternity by the use of ai“n. So eis ton ai“na in Joh 6:5; 12:34.