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2 Pierre 2

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1But false prophets also arose among the people, just as false teachers will also be among you, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing upon themselves swift destruction. 2And many will follow their depravities, because of whom the way of truth will be blasphemed. 3And in covetousness with counterfeit words they will exploit you, for whom the judgment from long ago is not idle, and their destruction does not slumber. 4For if God did not spare angels when they sinned, but casting them into Tartarus committed them to chains of gloom to be kept for judgment; 5and did not spare the ancient world, but preserved Noah, a preacher of righteousness, with seven others, bringing a flood upon the world of the ungodly, 6and turning the cities of Sodom and Gomorrah to ashes, condemned them to catastrophe, having made them an example to those who would live as the ungodly, 7and rescued righteous Lot, who was worn down by the conduct in depravity of the lawless 8(for by seeing and hearing, the righteous man dwelling among them tormented his righteous soul day from day with their lawless works)— 9the Lord knows how to rescue the godly out of trial, and to keep the unrighteous under punishment for the day of judgment, 10but especially those who walk after the flesh in the desire of defilement, and despise authority. Daring and self-willed, they do not tremble while blaspheming glories, 11whereas angels, though being greater in strength and power, do not bring a blasphemous judgment against them before the Lord. 12But these, like irrational natural animals born to be caught and destroyed, blaspheming in matters of which they are ignorant, will in their destruction also be destroyed, 13suffering wrong as the wages of wrongdoing; considering revelry in the daytime a pleasure, they are spots and blemishes, reveling in their deceits while they feast with you, 14having eyes full of adultery and unable to cease from sin, enticing unstable souls, having a heart trained in covetousness, children of a curse! 15Forsaking the straight way, they went astray, having followed the way of Balaam the son of Bosor, who loved the wages of wrongdoing; 16but he received a rebuke for his own transgression: a voiceless donkey, speaking in a man's voice, stopped the madness of the prophet. 17These are waterless springs and mists driven by a storm, for whom the gloom of darkness has been kept forever. 18For, uttering arrogant words of vanity, they entice in the desires of the flesh, by depravities, those who are just escaping from those who live in error, 19promising them liberty, while they themselves are slaves of corruption; for by whatever anyone is overcome, to this he is enslaved. 20For if, escaping the defilements of the world through the knowledge of our Lord and Savior Jesus Christ, they are again entangled in them and overcome, the last things have become worse for them than the first. 21For it would be better for them not to have known the way of righteousness, than, having known it, to turn back from the holy commandment delivered to them. 22It has happened to them according to the true proverb: "A dog turned back upon its own vomit," and, "A washed sow to wallowing in the mire."

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Ce sur quoi les traditions s’accordent

Universally, all traditions agree that false teachers are characterized by both doctrinal error and severe moral corruption, particularly greed and lust, and that God's historical judgments on angels, the ancient world, and Sodom serve as guarantees that He will actively punish the ungodly. All traditions likewise affirm that the historical deliverances of Noah and Lot demonstrate God's ability to rescue the righteous from the midst of a corrupt society, while it is broadly held that the… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The 'liberty' promised by false teachers is a deceptive antinomianism that enslaves believers to fleshly passions and rejects God's moral law. (8 affirm)

Là où les traditions diffèrent

  • The assertion that the Lord 'bought' the false teachers proves that Christ's atoning sacrifice was universally made for all humanity, including those who ultimately perish.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM

  • The 'buying' of the false teachers refers to a temporal deliverance or an external, phenomenological profession rather than an effectual spiritual redemption.

    anglican: DENY; lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY

  • The universal extent of Christ having 'bought' even those who perish provides absolute pastoral comfort to the terrified conscience.

    lutheran: AFFIRM; reformed: DENY

  • The apostates who return to their worldly pollutions were genuinely regenerated believers, proving that true Christians can permanently forfeit their salvation.

    catholic: AFFIRM; orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: DENY; baptist: QUALIFY; methodist: AFFIRM; anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: AFFIRM

  • The individuals who become re-entangled in the world only ever possessed an outward moral reformation and were never inwardly regenerated.

    catholic: DENY; orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: AFFIRM; baptist: QUALIFY; methodist: DENY; anabaptist: DENY; pentecostal: DENY; restorationist: DENY

  • The Greek term Tartarus represents the restricted spiritual darkness of the fallen earth to which Satan and his angels are presently confined.

    adventist: AFFIRM; restorationist: DENY

  • Tartarus designates a specific, temporary compartment within the intermediate state where the wicked are held prior to final judgment.

    adventist: DENY; restorationist: AFFIRM

  • The proverb of the dog returning to its vomit functions as an ascetic and penitential warning against carnal security, abandoning spiritual vigilance, and repeating confessed sins.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: AFFIRM; reformed: DENY; pentecostal: AFFIRM

  • The promise that the Lord knows how to deliver the godly is applied to warrant expectations of God's present, miraculous rescue from spiritual trials.

    lutheran: QUALIFY; methodist: QUALIFY; pentecostal: AFFIRM; adventist: QUALIFY

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

The text is an epistolary warning against antinomian false teachers who exploit the community with greed and sensuality, denying the Lord who bought them (vv. 1-3). The author employs a tripartite typological sequence of divine judgment and rescue—the fallen angels (v. 4), the Flood and Noah (v. 5), and Sodom and Lot (vv. 6-8)—to guarantee that God will punish the wicked while delivering the righteous (v. 9). The chapter climaxes by denouncing the false teachers' depravity, comparing them to the mercenary prophet Balaam (v. 15), and concluding with a severe warning that believers who return to the world's defilement face a state worse than their original ignorance (vv. 20-22). Reception: Catholic theology draws heavily on this chapter to counter doctrines of 'once saved, always saved,' a teaching shared across the whole communion but defined with particular canonical precision in the Latin Church. The Council of Trent's 'Decree on Justification' explicitly relies on verses 20-21 to affirm that believers who have 'escaped the pollutions of the world through the knowledge of the Lord' can indeed fall from grace, become re-entangled in mortal sin, and lose their justification. Regarding angelology, Thomas Aquinas appeals to verse 4 in his 'Summa Theologica' to articulate the definitive reprobation of the rebellious angels, demonstrating that they were cast into darkness immediately upon their sin, their state of damnation fixed without hope of redemption. Both Eastern and Latin Fathers read the historical examples in verses 5-8 typologically. Bede the Venerable, in his 'Commentary on the Seven Catholic Epistles', interprets the specific designation of Noah as the 'eighth person' (v. 5) sacramentally: the number eight symbolizes the new creation, prefiguring the Church's salvation through the waters of baptism and Christ's resurrection on the eighth day.

Eastern Orthodox

In this epistle, the author warns the early Christian community of an imminent internal threat: false teachers who will introduce destructive heresies and deny the Lord. The text characterizes these infiltrators not merely by their erroneous doctrines, but by their severe moral corruption, particularly greed, sexual immorality, and rebellion against authority. To prove that God actively judges the wicked while delivering the righteous, the author cites three ancient precedents: the casting of sinning angels into Tartarus, the flood (sparing Noah), and the destruction of Sodom and Gomorrah (sparing Lot). The chapter concludes with a severe warning that those who know Christ but return to the world's defilement are in a worse state than if they had never known the truth. Reception: Eastern Orthodox reception of 2 Peter 2 emphasizes the intrinsic link between dogma and morality; in patristic thought, heresy (v. 1) is rarely just an intellectual error but is deeply rooted in the passions and spiritual sickness. Theophylact of Ohrid reads the false teachers' promise of 'liberty' (v. 19) as a deceptive mask for enslavement to fleshly desires. The reference to angels cast into Tartarus (v. 4) is frequently cited by commentators like Didymus the Blind to underscore that all rational beings possess free will, and therefore spiritual defection is a persistent possibility, not a matter of fatalistic nature. Crucially, verses 20-22 serve as a foundational text for the Orthodox doctrine of synergism (cooperation with God's grace) and the rejection of absolute eternal security. Oecumenius emphasizes that the 'knowledge of the Lord' refers to the grace received in baptism; returning to the pollutions of the world forfeits this grace, rendering the latter state worse because the baptized soul has willfully rejected a known salvation.

Oriental Orthodox

In 2 Peter 2, the apostle issues a fierce polemic against false teachers who infiltrate the community to introduce destructive heresies and moral laxity (verses 1-3). To prove the certainty of divine judgment, the text recounts historical and cosmic examples: the casting of the rebellious angels into Tartarus, the destruction of the ancient world by the flood, and the reduction of Sodom and Gomorrah to ashes, contrasted with the deliverance of righteous Noah and Lot (verses 4-9). The passage severely denounces the false teachers' arrogance, greed, and fleshly lusts, comparing them to irrational beasts and to Balaam, who loved the wages of unrighteousness (verses 10-16). Concluding with vivid metaphors, the text warns that these corruptors promise liberty while being slaves to corruption, and that those who return to worldly defilements after knowing the Savior face a condition worse than their beginning (verses 17-22). Reception: The Oriental Orthodox reception of this chapter highlights distinct canonical and typological approaches across its diverse communions. In the Syriac Orthodox tradition, 2 Peter was absent from the earliest Peshitta. It was deliberately integrated into the Syriac miaphysite tradition through later translation efforts, culminating in the Harklean Version by Thomas of Harqel. This ensured a complete canon that equipped the Church with apostolic warnings against destructive heresies (verse 1) during the era's intense Christological debates. In the Alexandrian tradition, Didymus the Blind interprets the wells without water and clouds driven by a storm (verse 17) as heretics who possess the outward forms of Christian teaching but lack the life-giving presence of the Holy Spirit; their promise of liberty is exposed as a dangerous license for the passions. Crucially, the Ethiopian Orthodox Tewahedo Church, which maintains a wider biblical canon, reads the reference to angels cast down to Tartarus (verse 4) in direct harmony with the Book of Enoch. In the Ethiopian Andemta commentary tradition, this verse is not an obscure allusion but a clear apostolic validation of the Enochic narrative of the Watchers who corrupted humanity and were bound in darkness pending judgment.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1But false prophets also arose among the people, as false teachers will also be among you, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2Many will follow their immoral ways, and as a result, the way of the truth will be maligned. 3In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn’t linger, and their destruction will not slumber. 4For if God didn’t spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness to be reserved for judgment; 5and didn’t spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly, 6and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, having made them an example to those who would live in an ungodly way, 7and delivered righteous Lot, who was very distressed by the lustful life of the wicked 8(for that righteous man dwelling among them was tormented in his righteous soul from day to day with seeing and hearing lawless deeds), 9then the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment, 10but chiefly those who walk after the flesh in the lust of defilement and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries, 11whereas angels, though greater in might and power, don’t bring a slanderous judgment against them before the Lord. 12But these, as unreasoning creatures, born natural animals to be taken and destroyed, speaking evil in matters about which they are ignorant, will in their destroying surely be destroyed, 13receiving the wages of unrighteousness; people who count it pleasure to revel in the daytime, spots and defects, reveling in their deceit while they feast with you; 14having eyes full of adultery, and who can’t cease from sin, enticing unsettled souls, having a heart trained in greed, accursed children! 15Forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrongdoing; 16but he was rebuked for his own disobedience. A speechless donkey spoke with a man’s voice and stopped the madness of the prophet. 17These are wells without water, clouds driven by a storm, for whom the blackness of darkness has been reserved forever. 18For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 19promising them liberty, while they themselves are bondservants of corruption; for a man is brought into bondage by whoever overcomes him. 20For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled in it and overcome, the last state has become worse for them than the first. 21For it would be better for them not to have known the way of righteousness, than after knowing it, to turn back from the holy commandment delivered to them. 22But it has happened to them according to the true proverb, “The dog turns to his own vomit again,” and “the sow that has washed to wallowing in the mire.”

KJV · King James Version

1But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. 2And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. 3And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not. 4For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment; 5And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly; 6And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; 7And delivered just Lot, vexed with the filthy conversation of the wicked: 8(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;) 9The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: 10But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities. 11Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord. 12But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 13And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 14Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 15Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 16But was rebuked for his iniquity: the dumb ass speaking with man’s voice forbad the madness of the prophet. 17These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 18For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 19While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 20For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 21For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 22But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

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Différences qui changent le sens (47)
  • v1 [lexical]: Lexical choice for the divine title and phrasing of the relative clause. — “Master who” (WEB, YLT) vs “Lord that” (KJV, WEBSTER) vs “Master” (ASV, DARBY) vs “who” (DRC)
  • v1 [grammatical]: Syntactic handling of the action bringing destruction (participle vs. finite verb). — “bringing” (ASV, DARBY, DRC) vs “and bring upon” (KJV, WEBSTER) vs “bringing on” (WEB) vs “denying bringing to” (YLT)
  • v2 [stylistic]: Stylistic choice of future auxiliary verb. — “shall” (KJV, ASV, YLT, DARBY, DRC) vs “will” (WEB, WEBSTER)
  • v2 [lexical]: Lexical choice for speaking against the way of truth. — “evil spoken of” (KJV, ASV, YLT, WEBSTER, DRC) vs “maligned” (WEB) vs “blasphemed” (DARBY)
  • v3 [grammatical]: Translation of the preposition denoting the motive or sphere of their exploitation. — “And through” (KJV, DARBY, WEBSTER, DRC) vs “In” (WEB, ASV, YLT)
  • v3 [lexical]: Lexical choice describing the false words used by the teachers. — “feigned” (KJV, ASV, WEBSTER, DRC) vs “deceptive” (WEB) vs “moulded” (YLT) vs “well-turned” (DARBY)
  • v3 [lexical]: Lexical and syntactic choices describing the ruin awaiting the false teachers. — “damnation slumbereth” (KJV, WEBSTER) vs “destruction will” (WEB) vs “destruction” (ASV) vs “destruction doth” (YLT) vs “destruction slumbers” (DARBY) vs “perdition” (DRC)
  • v5 [lexical]: Lexical choice describing the pre-flood world. — “old” (KJV, YLT, DARBY, WEBSTER) vs “ancient” (WEB, ASV) vs “original” (DRC)
  • v5 [stylistic]: (vv 5, 21) Minor prepositional variation. — “upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “on” (WEB, YLT)
  • v6 [interpretive]: Whether to refer to the city itself or to its inhabitants. — “Sodom” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the Sodomites” (DRC)
  • v6 [grammatical]: Translation of the city name and its syntactic role in the sentence. — “Gomorrah” (WEB, ASV, WEBSTER) vs “Gomorrha into” (KJV) vs “Gomorrah having turned to” (YLT) vs “to” (DARBY) vs “of the Gomorrhites” (DRC)
  • v6 [stylistic]: Stylistic phrasing of how the destroyed cities serve as a warning. — “example to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “ensample unto” (KJV) vs “example” (ASV)
  • v7 [lexical]: Lexical choice for describing Lot and the action taken to rescue him. — “righteous” (WEB, ASV, YLT) vs “delivered just” (KJV, WEBSTER, DRC) vs “saved righteous” (DARBY)
  • v7 [lexical]: Lexical translation describing the immoral behavior of the wicked. — “lustful life” (WEB) vs “filthy conversation” (KJV) vs “lascivious life” (ASV) vs “conduct in lasciviousness” (YLT) vs “abandoned” (DARBY) vs “habitual lewdness” (WEBSTER) vs “injustice and lewd” (DRC)
  • v7 [lexical]: Lexical choice for describing the lawless men. — “wicked” (WEB, KJV, ASV, WEBSTER, DRC) vs “impious He did rescue” (YLT) vs “godless” (DARBY)
  • v8 [grammatical]: Idiomatic translation of the phrase indicating daily occurrence. — “to” (WEB, KJV, ASV, WEBSTER, DRC) vs “by” (YLT) vs “after” (DARBY)
  • v8 [lexical]: Lexical and syntactic phrasing describing the wicked actions Lot witnessed. — “their unlawful deeds” (KJV, WEBSTER) vs “seeing and hearing lawless” (WEB) vs “lawless” (ASV) vs “works was harassing” (YLT) vs “lawless works” (DARBY) vs “unjust works” (DRC)
  • v9 [grammatical]: Grammatical rendering of the verb 'to know' indicating ability. — “knoweth how” (KJV, ASV, WEBSTER, DRC) vs “knows” (WEB, DARBY) vs “hath known” (YLT)
  • v10 [lexical]: Lexical choice for describing the nature of the lust. — “uncleanness” (KJV, YLT, DARBY, WEBSTER, DRC) vs “defilement” (WEB, ASV)
  • v10 [lexical]: Lexical and grammatical handling of the verb meaning to tremble or to fear. — “are” (WEB, KJV, YLT, WEBSTER) vs “tremble” (ASV) vs “do” (DARBY) vs “fear” (DRC)
  • v11 [textual]: Textual variant regarding whether the judgment is against 'them' or 'themselves', and whether 'before the Lord' is included. — “them before the Lord” (WEB, KJV, ASV, WEBSTER) vs “an evil speaking judgment” (YLT) vs “an injurious charge” (DARBY) vs “themselves a railing judgment” (DRC)
  • v14 [grammatical]: Grammatical phrasing for the inability to stop sinning. — “that cannot cease from” (KJV, ASV, WEBSTER) vs “who can’t” (WEB) vs “unable to” (YLT) vs “not” (DARBY) vs “of” (DRC)
  • v14 [lexical]: Lexical choices for luring and the vulnerability of the victims. — “beguiling unstable” (KJV, WEBSTER) vs “enticing unsettled” (WEB) vs “enticing unstedfast” (ASV) vs “enticing” (YLT) vs “alluring unestablished” (DARBY) vs “that ceaseth not alluring” (DRC)
  • v15 [grammatical]: Syntactic rendering of the participle indicating following. — “having followed” (WEB, ASV, DRC) vs “following” (KJV, WEBSTER) vs “having followed in” (YLT, DARBY)
  • v15 [lexical]: Lexical choice for the course of life chosen by the false teachers. — “way” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “path” (DARBY)
  • v15 [textual]: Textual variant representing the spelling/identity of Balaam's father. — “Bosor” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Beor” (WEB, ASV)
  • v15 [lexical]: Lexical choice for the compensation or reward of unrighteousness. — “loved the wages” (WEB, KJV, WEBSTER, DRC) vs “hire” (ASV) vs “a reward” (YLT) vs “reward” (DARBY)
  • v15 [lexical]: Lexical choice for the evil actions. — “unrighteousness” (KJV, DARBY, WEBSTER) vs “wrongdoing” (WEB) vs “wrong-doing” (ASV) vs “did love” (YLT) vs “iniquity” (DRC)
  • v16 [lexical]: Lexical choice and syntactic handling of the verb meaning to forbid or restrain. — “forbad” (KJV, DARBY, WEBSTER) vs “and stopped” (WEB) vs “and stayed” (ASV) vs “having spoken did forbid” (YLT) vs “forbade” (DRC)
  • v16 [lexical]: Lexical choice for the prophet's irrational behavior. — “madness” (WEB, KJV, ASV, YLT, WEBSTER) vs “folly” (DARBY, DRC)
  • v17 [lexical]: Lexical choice for a water source. — “wells” (WEB, KJV, YLT, WEBSTER) vs “springs” (ASV, DARBY) vs “fountains” (DRC)
  • v17 [lexical]: Lexical choice for the darkness reserved for the false teachers. — “mist” (KJV, WEBSTER, DRC) vs “blackness” (WEB, ASV) vs “thick gloom” (YLT) vs “gloom” (DARBY)
  • v18 [lexical]: Lexical choice describing the hollow, empty nature of their words. — “vanity” (KJV, ASV, DARBY, WEBSTER, DRC) vs “emptiness” (WEB) vs “speaking” (YLT)
  • v18 [grammatical]: Lexical and grammatical variations in how the false teachers trap their victims. — “entice in” (WEB, ASV) vs “allure through the lusts” (KJV, WEBSTER) vs “do entice in desires” (YLT) vs “with” (DARBY) vs “by desires” (DRC)
  • v19 [grammatical]: Syntactic handling of the participial phrase about promising liberty. — “while” (WEB, ASV, DARBY) vs “they” (KJV, WEBSTER) vs “to them promising” (YLT) vs “whereas” (DRC)
  • v19 [lexical]: Lexical choice for being enslaved to corruption. — “bondservants” (WEB, ASV) vs “are the servants” (KJV, WEBSTER) vs “slaves” (DARBY, DRC) vs “being” (YLT)
  • v20 [grammatical]: Syntactic rendering of the past action of escaping. — “after they have escaped” (WEB, KJV, ASV, WEBSTER) vs “having from” (YLT) vs “having” (DARBY) vs “flying from” (DRC)
  • v20 [lexical]: Lexical choice describing the worldly corruption. — “pollutions” (KJV, YLT, DARBY, WEBSTER, DRC) vs “defilement” (WEB) vs “defilements” (ASV)
  • v20 [textual]: Textual variant regarding whether the title is 'the Lord' or 'our Lord'. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “our” (DRC)
  • v20 [lexical]: Lexical choice for their initial condition. — “first” (WEB, ASV, YLT, DARBY) vs “beginning” (KJV, WEBSTER) vs “former” (DRC)
  • v21 [grammatical]: Grammatical rendering of the counterfactual state of it being better. — “had been” (KJV, WEBSTER, DRC) vs “were” (ASV, YLT, DARBY) vs “would be” (WEB)
  • v21 [lexical]: Lexical translation of the term for right living or justice. — “righteousness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT) vs “justice” (DRC)
  • v21 [grammatical]: Syntactic rendering of the participle indicating past knowledge. — “after they have known” (KJV, WEBSTER, DRC) vs “knowing” (WEB, ASV) vs “having acknowledged” (YLT) vs “having” (DARBY)
  • v21 [grammatical]: Translation of the article or demonstrative pointing to the commandment. — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “that” (DRC)
  • v21 [lexical]: Lexical variation for the holy instruction given. — “commandment” (WEB, KJV, ASV, DARBY, WEBSTER) vs “command” (YLT) vs “which was” (DRC)
  • v22 [grammatical]: Lexical and syntactic phrasing introducing the proverb. — “proverb The” (WEB, KJV, ASV, WEBSTER) vs “has happened to them” (DARBY, DRC) vs “similitude A” (YLT)
  • v22 [grammatical]: Grammatical rendering of the verb denoting the dog returning to its vomit. — “is turned to” (KJV, WEBSTER) vs “turns” (WEB) vs “turning” (ASV) vs “did turn back upon” (YLT) vs “has back” (DARBY) vs “returned” (DRC)

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Texte source. Greek (TAGNT, public-domain critical text). Provided Greek text (Westcott-Hort/Nestle-Aland/SBLGNT tradition).

Noms divins : Theos (God), Kyrios (Lord).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Academic analysis identifies 2 Peter 2 as a harsh polemic employing the Greco-Roman rhetorical form of vituperatio (invective). The author characterizes the opponents as 'irrational animals' (verse 12) who are driven by greed and sexual immorality, promising 'liberty' (verse 19) while living as slaves to corruption. A foundational observation in historical-critical scholarship is the chapter's extensive literary dependence on the Epistle of Jude. The author of 2 Peter adapts Jude's material for a different, likely more Hellenistic, audience. For example, while retaining the Jewish apocalyptic tradition of the fallen angels from the Enochic literature, the author replaces Jude's explicit apocryphal references. In verse 4, the author introduces a hapax legomenon into the New Testament, the verb 'tartaroō' (to cast into Tartarus), effectively mapping the Jewish apocalyptic concept of the rebellious Watchers onto the Greek mythological underworld. Similarly, Jude's specific reference to the dispute between Michael and the devil over Moses' body is generalized in verse 11 to an abstract statement about angels not bringing slanderous judgments.

Jewish interpretation

As a book of the New Testament, 2 Peter is not part of the Tanakh (the Hebrew Bible) and has no immediate religious or scriptural standing in Judaism. When read historically by Jewish scholars, the chapter is recognized as an early Christian polemic against false teachers that heavily employs Second Temple Jewish rhetoric and narrative expansions of biblical stories.

Latter-day Saint

The author warns his audience that false teachers will infiltrate the Christian community, just as false prophets plagued ancient Israel. These teachers will introduce destructive heresies, deny the Lord, and exploit believers through greed and immorality. The chapter assures readers that divine judgment upon these apostates is certain, drawing on historical precedents of God's wrath: the angels who sinned, the generation of Noah's flood, and the cities of Sodom and Gomorrah. Contrasted with this destruction is God's deliverance of the righteous, such as Noah and Lot. The text concludes with a stark warning about the spiritual peril of turning back to worldly corruption after having known the truth, comparing such apostates to a dog returning to its vomit.

Jehovah's Witnesses

2 Peter 2 is a pastoral warning against false teachers who will infiltrate the Christian congregation to introduce destructive sects and exploit believers (verses 1-3). The writer invokes historical precedents of divine judgment and deliverance: the casting of disobedient angels into Tartarus (verse 4), the preservation of Noah during the Flood (verse 5), and the rescue of Lot from the ashes of Sodom and Gomorrah (verses 6-8). These examples are marshaled to prove that the Lord knows how to rescue the godly while reserving the wicked for destruction (verse 9). The remainder of the chapter vividly denounces the false teachers' arrogance, moral corruption, and deceptive promises of liberty. The text concludes that their regression to worldly defilement makes them worse off than if they had never known the way of righteousness, comparing them to a dog returning to its vomit and a washed sow to the mire (verses 10-22).

Choix de traduction effectués par la NCB (63)
  • v1: Master who — Translates despotēn accurately as distinct from kyrios to preserve the divine-name map.
  • v1: bought them — Renders agorasanta exactly without deciding whether it proves universal atonement or merely refers to a temporal deliverance, a matter disputed among traditions.
  • v1: bringing upon — Reflects the reflexive force of the dative heautois paired with the active participle.
  • v2: will — Updates the archaic 'shall' to standard contemporary English for indicating the future.
  • v2: blasphemed — Preserves the root blasphēmeō, maintaining structural repetition across verses 10, 11, and 12.
  • v3: In — Accurately translates the preposition en denoting the sphere of their action.
  • v3: counterfeit — Translates plastois effectively while successfully replicating the Greek pi-pi alliteration with 'covetousness' (C-C).
  • v3: destruction does — Consistently renders apōleia (echoing verse 1) with an active contemporary verb.
  • v4: God — Consistently translates the divine title Theos.
  • v4: Tartarus — Transliterates the unique hapax legomenon tartaroō, reflecting its Greco-Roman mythological and Jewish apocalyptic background without explicitly settling the physical nature of the intermediate state.
  • v5: ancient — Provides the most fitting modern equivalent for archaiou in historical contexts.
  • v5: upon — Elevates the register slightly to match the solemn tone of divine judgment.
  • v6: Sodom — Faithfully renders the genitive proper name attached to the physical cities (poleis).
  • v6: and Gomorrah to — Accurately represents the pairing of the two genitives with the single participle tephrōsas.
  • v6: condemned them to catastrophe — Maintains the strong kappa-kappa Greek alliteration of the original text with a modern C-C pairing.
  • v6: example to — Updates archaic phrasing to modern standard English.
  • v7: righteous — Translates dikaion consistently, setting up the pronounced repetition of the term in verse 8.
  • v7: conduct in depravity — Provides a precise, contemporary rendering of anastrophēs (conduct/behavior) modified by en aselgeia (in depravity/lasciviousness).
  • v7: lawless — Accurately translates athesmōn (destitute of law).
  • v8: righteous man... righteous soul — Preserves the striking figura etymologica directly uniting the adjective and the noun state.
  • v8: from — Directly preserves the literal idiom hēmeran ex hēmeras rather than flattening it.
  • v8: lawless works — Provides a strict translation of anomois ergois.
  • v9: the Lord — Follows the divine-name map strictly for Kyrios.
  • v9: knows how — Properly expresses inherent ability and capability contained within the verb oiden.
  • v9: rescue the godly — Accurately translates the phrase without adding interpretational language restricting it to present, miraculous rescue from trials.
  • v10: defilement — Appropriately captures miasmou, matching the conceptual language of pollution found later in the chapter.
  • v10: tremble — Offers an exact rendering of tremousin rather than generalizing it to fear.
  • v10: glories — Renders doxas literally, pointing to glorious angelic beings without interpretive flattening.
  • v11: them before the Lord — Follows the NA28 standard text reading rather than the variant omitting 'before the Lord'.
  • v12: destruction ... destruction ... destroyed — Maintains the aggressive internal figura etymologica repeating the phthora root.
  • v13: suffering wrong as the wages of wrongdoing — Preserves the striking Greek cognate pairs (adikoumenoi / adikias) by repeating the root 'wrong'.
  • v13: deceits — Selects the reading apatais heavily supported by early papyri rather than the later scribal harmonization agapais to Jude 12.
  • v14: unable to cease from — Smoothly translates the adjective akatapaustous into modern English grammar.
  • v14: enticing unstable — Modernizes beguiling to enticing, while selecting unstable to translate astēriktous.
  • v15: having followed — Expresses the aorist participle cleanly.
  • v15: way — Retains the exact translation of hodō to cement the structural tie back to verse 2.
  • v15: Bosor — Adheres to the critical Greek spelling Bosor rather than harmonizing to the Old Testament standard Beor.
  • v15: wages — Provides a standard contemporary translation of misthon.
  • v15: wrongdoing — Reflects adikias directly, linking structurally to the identical phrase in verse 13.
  • v15: way of Balaam — Provides a literal rendering, leaving its potential application as a critique of clerical simony entirely to interpretation.
  • v16: stopped — Selects a readily understood contemporary verb for ekōlysen.
  • v16: madness — Translates paraphronian correctly, conveying the loss of rational mind.
  • v16: voiceless donkey, speaking in a man's voice — Captures the poetic a-phonon / phonē interplay of the original text.
  • v17: springs — Translates pēgai, indicating a natural flowing source of water.
  • v17: gloom — Maintains exact repetition of zophos linking back to the fallen angels in verse 4.
  • v18: vanity — Renders mataiotētos, carrying the semantic weight of hollow futility.
  • v18: entice in — Translates the preposition en accurately while preserving the lexical link back to deleazousin from verse 14.
  • v19: while — Smoothly integrates the modifying participial phrase into the governing clause.
  • v19: slaves — Provides the most unvarnished rendering of douloi in this negative context.
  • v20: escaping — Translates the participle natively without requiring English expansion.
  • v20: defilements — Accurately represents the plural noun miasmata.
  • v20: our — Reflects the critical text reading tou kyriou hēmōn.
  • v20: our Lord — Applies the divine-name map strictly.
  • v20: first — Directly opposes the counterpart term 'last', translating prōtōn purely.
  • v20: escaping... entangled in them and overcome — Renders the Greek verbatim, refusing to resolve whether this constitutes the permanent forfeiture of salvation by regenerated believers or merely an aborted external moral reformation, which is disputed among traditions.
  • v21: would be — Provides the most standard contemporary formulation of the counterfactual imperfect.
  • v21: righteousness — Consistently renders dikaiosynēs with the traditional vocabulary used throughout the chapter.
  • v21: having known — Directly translates the perfect-aspect force of the participle epignousin.
  • v21: the — Translates the standard definite article tēs.
  • v21: commandment — Elevates the register slightly and offers a standard rendering of entolēs.
  • v22: It has happened to them according to the true proverb — Flattens the mildly elliptical Greek syntax into clear, complete English grammar.
  • v22: turned back upon — Translates epistrepsas epi, accurately reproducing the preposition and recording the intense string of epsilon sounds occurring in the source text.
  • v22: turned back upon its own vomit — Directly translates the visceral animal imagery without resolving its subsequent application as a strict penitential and ascetic warning.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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