2 Pedro 1

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

¹Symeon Peter, a servant and apostle of Jesus Christ, to those who have obtained a faith of equal standing with us by the righteousness of our God and Savior Jesus Christ: ²May grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, ³seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and excellence, ⁴through which he has granted to us his precious and very great promises, so that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. ⁵And for this very reason, bringing in all diligence, supply in your faith excellence, and in excellence, knowledge, ⁶and in knowledge, self-control, and in self-control, endurance, and in endurance, godliness, ⁷and in godliness, brotherly affection, and in brotherly affection, love. ⁸For if these things are yours and abound, they make you neither idle nor unfruitful in the knowledge of our Lord Jesus Christ. ⁹For the one who lacks these things is blind, short-sighted, having forgotten the cleansing from his former sins. ¹⁰Therefore, brothers, be all the more diligent to make your calling and election sure; for doing these things, you will never stumble. ¹¹For thus the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be richly supplied to you. ¹²Therefore I will always intend to remind you of these things, even though you know them and are established in the present truth. ¹³But I consider it right, as long as I am in this tent, to stir you up by reminding you, ¹⁴knowing that the putting off of my tent is imminent, just as our Lord Jesus Christ also made clear to me. ¹⁵And I will also be diligent so that at all times after my departure, you may be able to call these things to remembrance. ¹⁶For we did not follow cunningly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. ¹⁷For when he received honor and glory from God the Father, such a voice was borne to him by the Majestic Glory: "This is my beloved Son, in whom I am well pleased." ¹⁸And we ourselves heard this voice borne out of heaven, being with him on the holy mountain. ¹⁹And we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts, ²⁰knowing this first of all, that no prophecy of Scripture comes from private interpretation. ²¹For no prophecy was ever borne by the will of man, but men from God spoke, being borne by the Holy Spirit.

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Kung saan nagkakasundo ang mga tradisyon

Christian traditions affirm that the faith is grounded in historically verifiable eyewitness testimony rather than cleverly devised human myths. Some traditions emphasize that the majesty witnessed at the Transfiguration revealed uncreated divine light, while several traditions highlight how the sure word of prophecy establishes objective, written Scriptures as a more certain foundation for truth than personal spiritual experiences. However, the chapter's promises generate significant disputes,… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

The promise that believers become 'partakers of the divine nature' refers to a real ontological participation in the divine life.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: DENY; baptist: DENY; methodist: DENY; pentecostal: DENY
The sequential addition of virtues represents a necessary synergy of human ascetic effort with divine grace to secure salvation.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: QUALIFY; anabaptist: QUALIFY
The command to 'make your calling and election sure' directs believers to seek subjective assurance of an immutable eternal election through the active fruits of faith.
catholic: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; anabaptist: DENY; restorationist: DENY
The command to 'make your calling and election sure' demonstrates that election is conditional upon persevering obedience, meaning a final fall from grace remains possible.
catholic: AFFIRM; reformed: DENY; baptist: DENY; methodist: AFFIRM; anabaptist: AFFIRM; restorationist: AFFIRM
The assertion that holy men spoke as they were 'moved by the Holy Ghost' establishes the verbal, plenary inspiration of Scripture.
lutheran: AFFIRM; reformed: AFFIRM; adventist: DENY; restorationist: AFFIRM
The biblical description of prophets being 'moved by the Holy Ghost' outlines 'thought inspiration,' where God inspires the human mind rather than dictating exact words.
lutheran: DENY; adventist: AFFIRM; restorationist: DENY
The dynamic action of the Holy Spirit moving the biblical authors parallels the ongoing, experiential activity of the Spirit empowering modern spiritual gifts.
lutheran: DENY; pentecostal: AFFIRM
The prohibition of 'private interpretation' mandates that Scripture be interpreted authoritatively by the Church and its Magisterium.
catholic: AFFIRM; anglican: QUALIFY; lutheran: DENY; baptist: DENY; anabaptist: DENY; restorationist: DENY
The prohibition of 'private interpretation' dictates that Scripture must be read within the consensus of historic church tradition.
catholic: AFFIRM; orthodox: AFFIRM; anglican: AFFIRM; lutheran: DENY; baptist: DENY; anabaptist: DENY; restorationist: DENY
The prohibition of 'private interpretation' establishes that Scripture must be discerned collectively by the gathered local congregation.
catholic: DENY; baptist: DENY; anabaptist: AFFIRM
The statement that prophecy is 'not of any private interpretation' refers to the divine origin of the scriptural text rather than restricting an individual believer's right to interpret it.
catholic: DENY; orthodox: DENY; anglican: DENY; lutheran: QUALIFY; baptist: AFFIRM; anabaptist: DENY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

Peter, nearing death, writes a testament to establish his audience in the truth. He reminds them of the great promises granted by God's power, specifically escaping worldly corruption to share in the divine nature (v. 4). He exhorts them to actively build a sequence of virtues upon their faith to secure their election (vv. 5-10). He grounds his message not in cleverly devised fables, but in his eyewitness experience of Christ's majestic transfiguration on the mountain (vv. 16-18), and in the reliable prophetic word inspired by the Holy Spirit, which stands opposed to individual, private interpretation (vv. 20-21). Reception: This chapter is a foundational pillar for both Latin and Eastern Catholic theology, providing the scriptural anchor for theosis, the necessity of cooperative works in justification, and Magisterial authority over Scripture. Verse 4 is the locus classicus for the doctrine of deification. In the Eastern Catholic churches, sharing in the divine nature forms the central organizing principle of soteriology, emphasized by the Greek and Syriac Fathers as the ultimate purpose of the Incarnation. The Latin tradition shares this doctrine but often articulates it through the theology of grace; Thomas Aquinas identifies sanctifying grace as a created elevation of the soul to participate in the uncreated life of the Trinity. The ladder of virtues (vv. 5-7) and the exhortation to make election sure (v. 10) deeply inform the Catholic understanding of justification. The Latin Vulgate text of verse 10 includes an explicit reference to works, translating it as 'that by good works you may make sure your calling'. The Council of Trent heavily relies on this to teach that faith must be animated by charity, and that believers must actively cooperate with grace to merit eternal life and preserve their justification. Verses 20-21 are critical to Catholic ecclesiology. The First Vatican Council cites these verses to affirm both the divine inspiration of the biblical authors by the Holy Spirit and the rejection of private interpretation. The Magisterium teaches that Scripture must be interpreted within the living Tradition of the Church, not by the isolated individual. Finally, Peter's testimony of the holy mount (vv. 16-18) serves as the apostolic witness to the Transfiguration. Eastern Catholic theology places a profound emphasis on this event, viewing the light of Tabor not merely as a symbol, but as the very uncreated glory in which believers will participate through the promises of verse 4.

Eastern Orthodox

The author writes to confirm his audience in their faith and to urge a progression in Christian virtues. He roots this moral and spiritual growth in the divine power that enables believers to escape worldly corruption and partake of the divine nature. To defend the truth of Christ's coming against skeptics or false teachers, the author appeals to two unassailable witnesses: his own eyewitness experience of Christ's glorification on the holy mountain (the Transfiguration), and the enduring, Spirit-inspired prophetic scriptures, which he insists are not the product of human invention or individualistic interpretation. Reception: Within Eastern Orthodox theology, 2 Peter 1 is a text of unparalleled doctrinal importance, serving as the primary scriptural locus for the doctrine of theosis (deification). Verse 4, 'partakers of the divine nature' (theias koinōnoi physeōs), is the foundational text for the Patristic understanding of human salvation as becoming by grace what God is by nature. To safeguard the apophatic mystery of God's transcendence, the Orthodox tradition, championed by Gregory Palamas, rigorously distinguishes between God's essence (ousia) and His energies (energeiai); believers partake of the uncreated divine energies, never the incommunicable essence. This theological framework inextricably links verse 4 to verses 16-18: the 'majesty' and 'glory' the apostles witnessed on the holy mountain was not a created symbol, but the uncreated Tabor light—the very divine energies believers are called to share. The ladder of virtues (verses 5-7) is read as the paradigm of 'synergia' (synergy), where ascetic human effort actively cooperates with divine grace to make calling and election sure (verse 10). Furthermore, verses 20-21 furnish a critical ecclesiological principle: because Scripture is breathed by the Holy Spirit, the prohibition against 'private interpretation' dictates that the biblical text can only be rightly understood within the Spirit-guided consensus of the Church (Holy Tradition) rather than through isolated individual exegesis.

Oriental Orthodox

The author, Simon Peter, writes to believers who share a common faith, exhorting them to respond to God's saving grace by diligently cultivating a progression of virtues, beginning with faith and culminating in love. He reminds them that this active spiritual growth secures their calling and entrance into the eternal kingdom, preventing spiritual blindness. Peter grounds his apostolic testimony not in cleverly devised myths but in his direct eyewitness experience of Christ's majesty at the Transfiguration, further affirming the divine origin and inspiration of the prophetic scriptures. Reception: Within the Oriental Orthodox communion, 2 Peter 1 is foundational for the theology of deification (theosis) and orthodox pneumatology. Although 2 Peter was absent from the earliest Syriac Peshitta and only entered the Syriac tradition through later translations (Philoxenian and Harclean), its theological weight was universally established across the communion via the Alexandrian Fathers. Verse 4 ('partakers of the divine nature') serves as the scriptural bedrock for Athanasius and Cyril of Alexandria in their defense of the Holy Spirit's consubstantiality with the Father and the Son. They argued that if the Holy Spirit makes humanity partake in the divine nature, the Spirit cannot be a created being but must be truly God. Furthermore, within miaphysite Christology, this participation is only possible because the Word united human and divine in the 'one incarnate nature of God the Word' without mingling or confusion. The Transfiguration narrative (vv. 16-18) is received as a theophany manifesting the uncreated glory of this single incarnate Christ.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

¹Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ: ²Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord, ³seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by his own glory and virtue, ⁴by which he has granted to us his precious and exceedingly great promises; that through these you may become partakers of the divine nature, having escaped from the corruption that is in the world by lust. ⁵Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; ⁶and in knowledge, self-control; and in self-control, perseverance; and in perseverance, godliness; ⁷and in godliness, brotherly affection; and in brotherly affection, love. ⁸For if these things are yours and abound, they make you to not be idle or unfruitful in the knowledge of our Lord Jesus Christ. ⁹For he who lacks these things is blind, seeing only what is near, having forgotten the cleansing from his old sins. ¹⁰Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble. ¹¹For thus you will be richly supplied with the entrance into the eternal Kingdom of our Lord and Savior, Jesus Christ. ¹²Therefore I will not be negligent to remind you of these things, though you know them and are established in the present truth. ¹³I think it right, as long as I am in this tent, to stir you up by reminding you, ¹⁴knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me. ¹⁵Yes, I will make every effort that you may always be able to remember these things even after my departure. ¹⁶For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. ¹⁷For he received from God the Father honor and glory when the voice came to him from the Majestic Glory, “This is my beloved Son, in whom I am well pleased.” ¹⁸We heard this voice come out of heaven when we were with him on the holy mountain. ¹⁹We have the more sure word of prophecy; and you do well that you heed it as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts, ²⁰knowing this first, that no prophecy of Scripture is of private interpretation. ²¹For no prophecy ever came by the will of man, but holy men of God spoke, being moved by the Holy Spirit.

KJV · King James Version

¹Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: ²Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, ³According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue: ⁴Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. ⁵And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; ⁶And to knowledge temperance; and to temperance patience; and to patience godliness; ⁷And to godliness brotherly kindness; and to brotherly kindness charity. ⁸For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. ⁹But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. ¹⁰Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: ¹¹For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. ¹²Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth. ¹³Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; ¹⁴Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. ¹⁵Moreover I will endeavour that ye may be able after my decease to have these things always in remembrance. ¹⁶For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. ¹⁷For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. ¹⁸And this voice which came from heaven we heard, when we were with him in the holy mount. ¹⁹We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: ²⁰Knowing this first, that no prophecy of the scripture is of any private interpretation. ²¹For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

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Mga pagkakaiba na nagpapabago sa kahulugan (41)

v1 [grammatical]: Translating the preposition as 'in' vs 'through' — “in” (WEB, ASV, YLT, DRC) vs “through” (KJV, DARBY, WEBSTER)
v1 [lexical]: Translating 'righteousness' vs 'justice' — “righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “justice” (DRC)
v2 [grammatical]: Translating the prepositional phrase for 'multiplied in' vs 'multiplied through' — “in” (WEB, ASV, YLT) vs “multiplied unto you through” (KJV) vs “to in” (DARBY) vs “to” (WEBSTER) vs “accomplished in” (DRC)
v3 [lexical]: Translating 'godliness' vs 'piety', along with syntactic differences in verb placement — “godliness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “piety hath given” (YLT) vs “are given us” (DRC)
v3 [textual]: Textual variant reading 'by his own glory and virtue' vs 'through/to glory and virtue' — “by his own” (WEB, ASV) vs “to” (KJV, WEBSTER) vs “through” (YLT) vs “by” (DARBY) vs “by his own proper” (DRC)
v4 [lexical]: Translating 'exceeding great' vs 'greatest' vs 'most' — “exceeding great and precious” (KJV, WEBSTER) vs “his and exceedingly great” (WEB) vs “his precious and” (ASV) vs “the most” (YLT) vs “the greatest” (DARBY) vs “most” (DRC)
v4 [grammatical]: Translating the preposition as 'through' vs 'by' — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
v4 [grammatical]: Translating the mood/tense of 'become' vs 'be made' or 'might be' — “may become” (ASV, YLT, DARBY) vs “ye might be” (KJV, WEBSTER) vs “you may become” (WEB) vs “you may made” (DRC)
v4 [grammatical]: Translating the participle for 'having escaped' vs 'flying', or using the preposition 'from' — “from” (WEB, ASV, YLT) vs “having escaped” (KJV, DARBY, WEBSTER) vs “flying” (DRC)
v6 [grammatical]: Translating the preposition 'in' with or without added conjunctions or pronouns — “in” (WEB, DARBY, DRC) vs “And to” (KJV, WEBSTER) vs “in your” (ASV) vs “in the” (YLT)
v8 [grammatical]: Translating the preposition as 'in' vs 'unto' vs 'as regards' — “in” (WEB, KJV, WEBSTER, DRC) vs “unto” (ASV) vs “regard to” (YLT) vs “as regards” (DARBY)
v9 [lexical]: Translating the conjunction as 'for' vs 'but' — “For” (WEB, ASV, YLT, DARBY, DRC) vs “But” (KJV, WEBSTER)
v9 [grammatical]: Translating the relative clause 'who lacks' vs 'with whom is not present' — “that lacketh” (KJV, ASV, WEBSTER) vs “with whom” (YLT, DARBY) vs “who lacks” (WEB) vs “hath not” (DRC)
v9 [lexical]: Translating 'old' vs 'former' — “old” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “former” (DARBY)
v11 [lexical]: Translating 'everlasting' vs 'eternal' vs 'age-during' — “everlasting kingdom” (KJV, DARBY, WEBSTER, DRC) vs “eternal” (WEB, ASV) vs “age-during reign” (YLT)
v12 [lexical]: Translating 'Wherefore' vs 'Therefore' vs 'For which cause' — “Wherefore” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Therefore” (WEB) vs “For which cause” (DRC)
v12 [textual]: Textual variant reading 'will be ready/intend' vs 'will not neglect' — “will not be negligent” (WEB, KJV, WEBSTER) vs “shall ready always” (ASV) vs “careless always” (YLT) vs “careful” (DARBY) vs “begin” (DRC)
v12 [lexical]: Translating 'put in remembrance' vs 'remind' — “put” (KJV, ASV, DARBY, WEBSTER, DRC) vs “remind” (WEB, YLT)
v12 [grammatical]: Translating the concessive participle 'though you know' vs 'having known' — “though ye know” (KJV, ASV, WEBSTER) vs “you” (WEB) vs “having known” (YLT) vs “although knowing” (DARBY) vs “indeed you” (DRC)
v13 [lexical]: Translating 'think it right' vs 'think it meet' — “think it meet as” (KJV, WEBSTER, DRC) vs “right” (WEB, ASV) vs “right so” (YLT) vs “account right” (DARBY)
v13 [lexical]: Translating 'tabernacle' vs 'tent' — “tabernacle” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “tent” (WEB)
v14 [grammatical]: Translating the participle 'knowing' vs 'being assured' vs 'having known' — “Knowing” (WEB, KJV, ASV, DARBY, WEBSTER) vs “having known” (YLT) vs “Being assured” (DRC)
v14 [lexical]: Translating 'made clear' vs 'signified' vs 'manifested' vs 'shewed' — “made clear to” (WEB) vs “hath shewed” (KJV) vs “signified unto” (ASV) vs “did shew to” (YLT) vs “has manifested to” (DARBY) vs “shown” (WEBSTER) vs “also signified to” (DRC)
v15 [lexical]: Translating the conjunction as 'moreover', 'yes', 'yea', 'and', or 'but' — “Moreover” (KJV, WEBSTER) vs “and” (YLT, DRC) vs “Yes” (WEB) vs “Yea” (ASV) vs “but” (DARBY)
v15 [lexical]: Translating 'endeavor', 'make every effort', or 'give/use diligence' — “endeavour” (KJV, DRC) vs “make every effort” (WEB) vs “give diligence” (ASV) vs “be diligent” (YLT) vs “use diligence” (DARBY) vs “endeavor” (WEBSTER)
v16 [stylistic]: (vv 16, 19) Choice of 'to' vs 'unto' — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
v16 [lexical]: Translating 'coming' vs 'presence' — “coming” (WEB, KJV, ASV, DARBY, WEBSTER) vs “presence” (YLT, DRC)
v16 [lexical]: Translating 'majesty' vs 'greatness' — “majesty” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “greatness” (DRC)
v17 [grammatical]: Translating the preposition as 'from' vs 'by' — “from” (WEB, KJV, WEBSTER, DRC) vs “by” (ASV, YLT, DARBY)
v17 [lexical]: Translating 'excellent' vs 'majestic' — “excellent” (KJV, YLT, DARBY, WEBSTER, DRC) vs “Majestic” (WEB, ASV)
v17 [textual]: Textual variant adding 'hear ye him', alongside grammatical differences in tense for 'well pleased' — “am well pleased” (WEB, KJV, ASV, WEBSTER) vs “was” (YLT) vs “have found my delight” (DARBY) vs “hear ye him” (DRC)
v18 [stylistic]: Varying placement of 'we heard' vs starting with the conjunction 'And' — “And” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “We heard” (WEB)
v18 [grammatical]: Choice of preposition 'in' vs 'on' — “in” (KJV, ASV, YLT, DRC) vs “on” (WEB, DARBY, WEBSTER)
v18 [lexical]: Translating 'mount' vs 'mountain' — “mount” (KJV, ASV, YLT, WEBSTER, DRC) vs “mountain” (WEB, DARBY)
v19 [interpretive]: Structural and lexical variations in translating 'the prophetic word made more sure' — “the” (WEB, ASV) vs “also a more sure” (KJV, WEBSTER) vs “firm the prophetic” (YLT) vs “the prophetic” (DARBY) vs “the firm prophetical” (DRC)
v19 [grammatical]: Translating the relative pronoun/connective as 'to which' vs 'whereunto' — “and you” (WEB) vs “of prophecy whereunto ye” (KJV) vs “made more sure” (ASV) vs “to which we” (YLT) vs “made surer to which” (DARBY) vs “to which” (WEBSTER) vs “you” (DRC)
v19 [grammatical]: Translating the participle as 'take heed', 'giving heed', or 'attend' — “that ye take heed” (KJV, ASV, WEBSTER) vs “you it” (WEB) vs “giving” (YLT) vs “taking” (DARBY) vs “to attend” (DRC)
v19 [lexical]: Translating 'lamp' vs 'light' — “lamp shining” (WEB, ASV, YLT, DARBY) vs “light that shineth” (KJV, WEBSTER, DRC)
v19 [lexical]: Translating 'dark' vs 'obscure' — “a dark” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “an obscure” (DARBY)
v19 [grammatical]: Translating the subjunctive mood as 'dawn', 'dawns', or 'may dawn' — “dawn” (KJV, ASV, DARBY, WEBSTER, DRC) vs “dawns” (WEB) vs “may” (YLT)
v19 [lexical]: Translating 'day star' vs 'morning star' — “the day star arise” (KJV, DRC) vs “day-star” (ASV, WEBSTER) vs “morning arises” (WEB) vs “a morning may” (YLT) vs “morning” (DARBY)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek New Testament (Public Domain Critical Text)

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

Academic analysis of 2 Peter 1 focuses on its literary genre, its notably Hellenistic vocabulary, and its apologetic purpose. The chapter is widely recognized by historical-critical scholars as employing the 'testamentary' or farewell discourse genre, explicitly signaled in verses 13-15 where the author speaks of his impending death ('putting off of my tent') and his desire to leave a lasting reminder. The author adopts the persona of Simon Peter (v. 1) to address a community facing skepticism regarding the Parousia (the Second Coming). To counter accusations that the Christian hope is based on 'cunningly devised fables' (mythois, v. 16), the text anchors the promise of Christ's return in the apostolic eyewitness testimony of the Transfiguration (v. 16-18) and the divine inspiration of scriptural prophecy (v. 19-21). Philologically, the chapter is striking for its heavy borrowing from Greco-Roman moral philosophy and Middle Platonic concepts, most famously in verse 4, which speaks of believers becoming 'partakers of the divine nature' (theias physeos koinonoi). Furthermore, verses 5-7 employ a recognized Greco-Roman rhetorical device known as a 'sorites' (a chain-link list) to outline a progression of virtues.

Jewish interpretation

Because 2 Peter is a New Testament document, it is not recognized as Scripture in Judaism and does not appear in the Tanakh (Hebrew Bible). Therefore, it has no immediate theological or canonical meaning within Jewish tradition. Modern Jewish scholars who study the text do so from a strictly historical perspective to understand the development of early Christianity and its use of Hellenistic and Jewish idioms.

Latter-day Saint

In this epistle, Simon Peter addresses believers who share in the faith of Jesus Christ, assuring them that God's divine power has given them everything necessary for life and godliness (verses 1-3). Through God's promises, they are invited to become 'partakers of the divine nature' and escape worldly corruption (verse 4). Peter provides a progressive ladder of virtues—faith, moral excellence, knowledge, self-control, perseverance, godliness, brotherly affection, and love—urging believers to abound in them to be fruitful (verses 5-8). He exhorts them to be diligent to make their 'calling and election sure' to prevent stumbling (verse 10). Aware of his impending death, Peter grounds his teachings not in clever myths but in his eyewitness experience of Christ's majesty and the Father's voice at the Transfiguration (verses 12-18). He concludes by pointing to the prophetic word as a lamp in the dark, asserting that scripture originates not from private human interpretation or will, but from men moved by the Holy Spirit (verses 19-21).

Jehovah's Witnesses

In its immediate setting, 2 Peter 1 is a farewell exhortation from the apostle Peter to believers, urging them to build upon their faith with a progression of godly qualities (2 Peter 1:5-7) to ensure their calling and election (1:10). To validate the certainty of Christ's future Kingdom power, Peter appeals to his eyewitness experience of the Transfiguration (1:16-18), presenting it as a guarantee of the prophetic word. He concludes by asserting that scriptural prophecy does not originate from human will or interpretation, but is given as holy men are moved by God's spirit (1:20-21).

Mga piniling salin na ginawa ng NCB (39)

v1: Symeon — Accurately reflects the source-language spelling Συμεὼν.
v1: obtained a faith of equal standing with us — The Greek word ἰσότιμον denotes equal value, standing, or privilege.
v1: by the righteousness — Translates the preposition ἐν instrumentally, denoting the means by which faith was obtained.
v1: our God and Savior Jesus Christ — The Granville Sharp construction with a single definite article governs both titles, grammatically identifying Jesus Christ as both.
v2: of God and of Jesus our Lord — Preserves the separate articles used in Greek to distinguish the persons, contrasting with the grammatical unity in verse 1.
v3: by his own glory and excellence — Adopts the variant reading ἰδίᾳ (by his own) and translates ἀρετῇ as excellence to maintain the conceptual link to moral excellence in verse 5.
v4: his precious and very great — Accurate rendering of the superlative μέγιστα in contemporary English.
v4: through which / through these — Reflects the plural demonstrative patterns establishing causality.
v4: partakers of the divine nature — Retains the traditional phrasing as it is disputed among traditions whether this refers to a real ontological participation in the divine life or a moral restoration.
v4: the corruption that is in the world because of sinful desire — Translates the second ἐν as causal and avoids the archaic 'lust' in favor of 'sinful desire'.
v5: bringing in all diligence — Exact reflection of the active participle παρεισενέγκαντες.
v5: supply in your faith excellence, and in excellence — Reproduces the staircase parallelism (anadiplosis) chaining 'en de te...' exactly as in the Greek, leaving open whether this sequential addition represents a necessary synergy of human ascetic effort with divine grace, which is disputed among traditions.
v6: self-control / endurance — Best contemporary matches for active restraint and steadfastness compared to the archaic 'temperance' and passive 'patience'.
v7: brotherly affection / love — Distinctively captures both Greek terms in contemporary English.
v8: these things — Begins the demonstrative refrain pointing back to the virtues, tracking through verses 9, 10, 12, and 15.
v9: the one who lacks / is blind / his — Highlights the sudden number shift from the plural audience to a singular hypothetical individual.
v9: having forgotten the cleansing from his former — Natural contemporary English for πάλαι.
v10: brothers — Contemporary English for plural address.
v10: make your calling and election sure — Maintains the standard wording because it is disputed among traditions whether this directs believers to seek subjective assurance or demonstrates election is conditional upon persevering obedience.
v10: to make... doing — Preserves the cognate wordplay between poieisthai and poiountes.
v11: eternal — Standard contemporary rendering of αἰώνιον.
v11: of our Lord and Savior Jesus Christ — Reflects the single definite article uniting both titles, mirroring the inclusio with verse 1.
v12: will always intend — Based on the reading μελλήσω (I will intend/be about to) rather than the variant οὐκ ἀμελήσω.
v12: to remind — Initiates the remembrance motif that continues through verse 15 in contemporary English.
v13: in this tent — More contemporary and accurate rendering of σκηνώματι in this metaphorical context.
v14: is imminent — Reflects the impending nature of the adjective ταχινή.
v15: I will also be diligent — Harmonizes with σπουδάσατε (v. 10) and σπουδὴν (v. 5) to reflect the root spoude/spoudazo repetition.
v16: myths — Reflects the consensus that Christian traditions affirm the faith is grounded in historically verifiable eyewitness testimony rather than cleverly devised human myths.
v16: coming — Although parousia can mean presence, in the context of the Second Advent, 'coming' is the established and clear designation.
v17: Majestic — Accurately renders μεγαλοπρεποῦς in contemporary English.
v17: well pleased — Follows the source text which omits the harmonizing addition 'hear ye him' from the synoptic Gospels.
v17: voice was borne — Begins the literal translation of the 'phero' motif which culminates in verse 21.
v18: on the holy mountain — Accurately translates the double article 'en to hagio to orei' using standard English locative prepositions and modern vocabulary.
v19: the prophetic word made more sure — Reflects that several traditions highlight how the sure word of prophecy establishes objective, written Scriptures as a more certain foundation for truth.
v19: morning star — Preserves the vivid imagery of 'phosphoros' contrasting with the dark place.
v20: comes from private interpretation — Preserves traditional neutrality as it is heavily disputed among traditions whether this mandates interpretation by a Magisterium, historic tradition, local congregation, or merely denotes divine origin.
v21: was ever borne... being borne — Using 'borne' beautifully completes the 'phero' motif from verses 17-18 while leaving open whether this implies verbal, plenary inspiration, thought inspiration, or dynamic action, which is disputed among traditions.
v21: men from God — Follows the text οἱ ἀπὸ θεοῦ ἄνθρωποι, omitting 'holy', which is a variant.
v21: by the Holy Spirit — Modernizes the term for Pneuma Hagion, with capitalization reflecting the interpretive choice of divine personhood.

Mga limitasyong dapat malaman

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.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)