Beloved ( αγαπητο ). 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 ( ταυτην ηδη δευτεραν υμιν γραφω επιστολην ). Literally, "This already a second epistle I am writing to you." For  ηδη see Joh 21:24. It is the predicate use of  δευτεραν επιστολην in apposition with  ταυτην, not "this second epistle." Reference apparently to I Peter.

And in both of them ( εν αις ). "In which epistles."

I stir up ( διεγειρω ). Present active indicative, perhaps conative, "I try to stir up." See 1:13.

Mind ( διανοιαν ). Understanding (Plato) as in 1Pe 1:13.

Sincere ( ειλικρινη ). Old adjective of doubtful etymology (supposed to be  ειλη, sunlight, and  κρινω, to judge by it). Plato used it of ethical purity ( ψυχη ειλικρινης ) as here and Php 1:10, the only N.T. examples.

By putting you in remembrance ( εν υπομνησε ). As in 1:13.

That ye should remember ( μνησθηνα ). First aorist passive (deponent) infinitive of  μιμνησκω, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in Jude 1:17.

Spoken before ( προειρημενων ). Perfect passive participle of  προειπον (defective verb). Genitive case  ρηματων after  μνησθηνα.

And the commandment ( κα της εντολης ). Ablative case with  υπο (agency).

Of the Lord and Saviour through your apostles ( των αποστολων υμων του κυριου κα σωτηρος ).  Hυμων (your) is correct, not  ημων (our). But the several genitives complicate the sense. If  δια (through) occurred before  των αποστολων, 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.

Knowing this first ( τουτο πρωτον γινωσκοντες ). Present active participle of  γινωσκω. See 1:20 for this identical phrase. Nominative absolute here where accusative  γινωσκοντας would be regular. Peter now takes up the  παρουσια (1:16) after having discussed the  δυναμις of Christ.

In the last days ( επ' εσχατων των ημερων ). "Upon the last of the days." Jude 1:18 has it  επ' εσχατου χρονου (upon the last time). In 1Pe 1:5 it is  εν καιρω εσχατω (in the last time), while 1Pe 1:20 has  επ' εσχατου των χρονων (upon the last of the times). John has usually  τη εσχατη ημερα (on the last day, 6:39f.). Here  εσχατων is a predicate adjective like  συμμυς μονς (the top of the mountain).

Mockers with mockery ( εμπαιγμονη εμπαικτα ). Note Peter's play on words again, both from  εμπαιζω (Mt 2:16), to trifle with, and neither found elsewhere save  εμπαικτης in Jude 1:18; Isa 3:4 (playing like children).

Where is the promise of his coming? ( που εστιν η επαγγελια της παρουσιας αυτου; ). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the  παρουσια 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 ( αφ' ης ). "From which day." See Lu 7:45.

Fell asleep ( εκοιμηθησαν ). First aorist passive indicative of  κοιμαω, old verb, to put sleep, classic euphemism for death (Joh 11:11) like our cemetery (sleeping-place).

Continue ( διαμενε ). Present active indicative of  διαμενω, to remain through (Lu 1:22). In statu quo.

As they were ( ουτως ). "Thus."

From the beginning of creation ( απ' αρχης κτισεως ). Precisely so in Mr 10:6, which see.

For this they wilfully forget ( λανθανε γαρ αυτους τουτο θελοντας ). Literally, "for this escapes them being willing." See this use of  λανθανω (old verb, to escape notice of, to be hidden from) in Ac 26:26. The present active participle  θελοντας (from  θελω, to wish) has almost an adverbial sense here.

Compacted ( συνεστωσα ). See Paul's  συνεστηκεν (Col 1:17) "consist." Second perfect active (intransitive) participle of  συνιστημ, feminine singular agreeing with  γη (nearest to it) rather than with  ουρανο (subject of  ησαν 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 ( εξ υδατος κα δι' υδατος ). Out of the primeval watery chaos (Ge 1:2), but it is not plain what is meant by  δι' υδατος, which naturally means "by means of water," though  δια 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 ( τω του θεου λογω ). Instrumental case  λογω, "by the fiat of God" (Ge 1:3; Heb 11:3  ρηματ θεου ).

By which means ( δι' ων ). The two waters above or the water and the word of God. Mayor against the MSS. reads  δι' ου (singular) and refers it to  λογω alone.

Being overshadowed ( κατακλυσθεις ). First aorist passive participle of  κατακλυζω, old compound, here only in N.T., but see  κατακλυσμος in 2:5.

With water ( υδατ ). Instrumental case of  υδωρ.

Perished ( απωλετο ). Second aorist middle indicative of  απολλυμ.

That now are ( νυν ). "The now heavens" over against "the then world" ( ο τοτε κοσμος verse 6).

By the same word ( τω αυτω λογω ). Instrumental case again referring to  λογω in verse 6.

Have been stored up ( τεθησαυρισμενο εισιν ). Perfect passive indicative of  θησαυριζω, for which verb see Mt 6:19; Lu 12:21.

For fire ( πυρ ). Dative case of  πυρ, 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 ( τηρουμενο ). Present passive participle of  τηρεω, for which see 2:4.

Against ( εις ). Unto. As in 2:4,9 and see 1Pe 1:4 for the inheritance reserved for the saints of God.

Forget not this one thing ( εν τουτο μη λανθανετω υμας ). Rather, "let not this one thing escape you." For  λανθανετω (present active imperative of  λανθανω ) see verse 5. The "one thing" ( εν ) is explained by the  οτ (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 ( παρα κυριω, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

Is not slack concerning his promise ( ου βραδυνε της επαγγελιας ). Ablative case  επαγγελιας after  βραδυνε (present active indicative of  βραδυνω, from  βραδυς, slow), old verb, to be slow in, to fall short of (like  λειπετα σοφιας in Jas 1:5), here and 1Ti 3:15 only in N.T.

Slackness ( βραδυτητα ). Old substantive from  βραδυς (Jas 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.

To youward ( εις υμας ).  Προς rather than  εις after  μακροθυμε in 1Th 5:14 and  επ in Jas 5:7, etc.

Not wishing ( μη βουλομενος ). Present middle participle of  βουλομα. Some will perish (verse 7), but that is not God's desire. Any ( τινας ). Rather than "some" ( τινες ) above. Accusative with the infinitive  απολεσθα (second aorist middle of  απολλυμ. God wishes "all" ( παντας ) to come ( χωρησα first aorist active infinitive of  χωρεω, 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.

The day of the Lord ( ημερα κυριου ). 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 ( ηξε ). Future active of  ηκω, old verb, to arrive, but in God's own time.

As a thief ( ως κλεπτης ). 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 ( εν η ). The day when the Lord comes.

Shall pass away ( παρελευσοντα ). Future middle of  παρερχομα, old verb, to pass by.

With a great noise ( ροιζηδον ). Late and rare adverb (from  ροιζεω, ροιζος )-- 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 ( τα στοιχεια ). Old word (from  στοιχος 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 ( λυθησετα ). Future passive of  λυω, to loosen, singular because  στοιχεια is neuter plural.

With fervent heat ( καυσουμενα ). Present passive participle of  καυσοω, late verb (from  καυσος, 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  καυσομενα (from  καιω, to burn).

Shall be burned up ( κατακαησετα ). Repeated in verse 12. Second future passive of the compound verb  κατακαιω, to burn down (up), according to A L. But Aleph B K P read  ευρεθησετα (future passive of  ευρισκω, to find) "shall be found." There are various other readings here. The text seems corrupt.

To be dissolved ( λυομενων ). Present passive participle (genitive absolute with  τουτων παντων, these things all) of  λυω, either the futuristic present or the process of dissolution presented.

What manner of persons ( ποταπους ). Late qualitative interrogative pronoun for the older  ποδαπος as in Mt 8:27, accusative case with  δε υπαρχειν agreeing with  υμας (you). See 1:8 for  υπαρχω.

In all holy living and godliness ( εν αγιαις αναστροφαις κα ευσεβειαις ). "In holy behaviours and pieties" (Alford). Plural of neither word elsewhere in N.T., but a practical plural in  πασα αναστροφη in 1Pe 1:15.

Looking for ( προσδοκωντας ). Present active participle of  προσδοκαω (Mt 11:3) agreeing in case (accusative plural) with  υμας.

Earnestly desiring ( σπευδοντας ). Present active participle, accusative also, of  σπευδω, 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 ( πυρουμενο ). Present passive participle of  πυροω, old verb (from pur), same idea as in verse 10.

Shall melt ( τηκετα ). Futuristic present passive indicative of  τηκω, old verb, to make liquid, here only in N.T. Hort suggests  τηξετα (future middle), though Isa 34:4 has  τακησοντα (second future passive). The repetitions here make "an effective refrain" (Mayor).

Promise ( επαγγελμα ). As in 1:4. The reference is to Isa 65:17f.; 66:22. See also Re 21:1. For  καινος (new) see on Mt 26:29. For the expectant attitude in  προσδοκωμεν (we look for) repeated from verse 12 and again in verse 14, see  απεκδεχομεθα (we eagerly look for) in Php 3:20.

Wherein ( εν οις ). The new heavens and earth.

Dwelleth ( κατοικε ). Has its home ( οικος ). Certainly "righteousness" ( δικαιοσυνη ) is not at home in this present world either in individuals, families, or nations.

Wherefore ( διο ). As in 1:10,12.

Give diligence ( σπουδασατε ). As in 1:10.

That ye may be found ( ευρεθηνα ). First aorist passive infinitive (cf.  ευρεθησετα in verse 10). For this use of  ευρισκω about the end see 2Co 5:3; Php 3:9; 1Pe 1:7.

Without spot and blameless ( ασπιλο κα αμωμητο ). Predicate nominative after  ευρεθηνα. See 2:13 for position words  σπιλο κα μωμο and 1Pe 1:19 for  αμωμος (so Jude 1:24)  κα ασπιλος (so Jas 1:27).  Αμωμητος (old verbal of  μωμαομα ) only here in N.T. save some MSS. in Php 2:15.

In his sight ( αυτω ). Ethical dative. Referring to Christ.

Is salvation ( σωτηριαν ). Predicate accusative after  ηγεισθε in apposition with  μακροθυμιαν (long-suffering), an opportunity for repentance (cf. 1Pe 3:20). The Lord here is Christ.

Our beloved brother Paul ( ο αγαπητος αδελφος Παυλος ). Paul applies the verbal  αγαπητος (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 ( δοθεισαν αυτω ). First aorist passive participle of  διδωμ 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).

As also in all his epistles ( ως κα εν πασαις επιστολαις ). 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 ( λαλων εν αυταις περ τουτων ). Present active participle of  λαλεω. That is to say, Paul also wrote about the second coming of Christ, as is obviously true.

Hard to be understood ( δυσνοητα ). Late verbal from  δυς and  νοεω (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 ( αμαθεις ). Old word (alpha privative and  μανθανω to learn), ignorant, here only in N.T.

Unsteadfast ( αστηρικτο ). See on 2:14.

Wrest ( στρεβλουσιν ). Present active indicative of  στρεβλοω, old verb (from  στρεβλος twisted,  στρεφω, to turn), here only in N.T.

The other scriptures ( τας λοιπας γραφας ). 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  λοιπας (rest) here rather than  αλλας (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).

Knowing these things beforehand ( προγινωσκοντες ). Present active participle of  προγινωσκω as in 1Pe 1:20. Cf.  πρωτον γινωσκω (1:20; 3:1). Hence they are without excuse for misunderstanding Peter or Paul on this subject.

Beware ( φυλασσεσθε ). Present middle imperative of  φυλασσω, common verb, to guard.

Lest ( ινα μη ). Negative purpose, "that not."

Being carried away ( συναπαχθεντες ). First aorist passive participle of  συναπαγω, old verb double compound, to carry away together with, in N.T. only here and Ga 2:13.

With the error ( τη πλανη ). Instrumental case, "by the error" (the wandering).

Of the wicked ( των αθεσμων ). See on 2:7.

Ye fall from ( εκπεσητε ). Second aorist active subjunctive with  ινα μη of  εκπιπτω, old verb, to fall out of, with the ablative here ( στηριγμου, steadfastness, late word from  στηριζω, here alone in N.T.) as in Ga 5:4 ( της χαριτος εξεπεσατε, ye fell out of grace).

But grow ( αυξανετε δε ). Present active imperative of  αυξανω, in contrast with such a fate pictured in verse 17, "but keep on growing."

In the grace and knowledge ( εν χαριτ κα γνωσε ). Locative case with  εν. Grow in both. Keep it up. See on 1:1 for the idiomatic use of the single article ( του ) here, "of our Lord and Saviour Jesus Christ."

To him ( αυτω ). To Christ.

For ever ( εις ημεραν αιωνος ). "Unto the day of eternity." So Sirach 18:9f. One of the various ways of expressing eternity by the use of  αιων. So  εις τον αιωνα in Joh 6:5; 12:34.