Peter warns that false teachers will arise among the believers, just as false prophets arose in Israel. He draws on three Old Testament examples of divine judgment — the fallen angels, the flood, and Sodom and Gomorrah — to assure that God knows how to rescue the godly and punish the unrighteous. The chapter provides a vivid portrait of the false teachers: they exploit with fabricated words, follow the way of Balaam, are like waterless springs and mists driven by a storm, promise freedom while being slaves of corruption, and are ultimately worse off than before they knew Christ.
What Makes This Chapter Remarkable
This chapter shares extensive material with Jude (compare 2 Peter 2:1-18 with Jude 4-16). The literary relationship is debated — whether Peter drew on Jude, Jude drew on Peter, or both used a common source. Peter's version notably omits Jude's references to the Assumption of Moses and 1 Enoch, possibly adapting the material for a more Hellenistic audience. The Balaam tradition (vv. 15-16) includes the talking donkey episode, one of the most memorable stories from Numbers 22.
Translation Friction
The reference to angels who sinned being cast into Tartarus (v. 4) uses tartarōsas, a word drawn from Greek mythology (Tartarus was the deepest abyss of Hades) found nowhere else in the Bible. Peter adapts pagan cosmological vocabulary for theological purposes. The strong language describing the false teachers is some of the harshest in the New Testament. We render it faithfully without softening.
Connections
The three judgment examples (angels, flood, Sodom) parallel Jude 5-7. The Balaam material connects to Numbers 22-24 and is also referenced in Jude 11 and Revelation 2:14. The 'dog returns to its vomit' proverb (v. 22) quotes Proverbs 26:11. The 'waterless springs' imagery echoes Jude 12-13.
But there were false prophets also among the people, even as there will be false teachers among you, who privily will bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
KJV But 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.
Notes & Key Terms
Translator Notes
The Greek pseudodidaskaloi ('false teachers') parallels the pseudoprophētai ('false prophets') of Israel's history — the problem is not new. The verb pareisaxousin ('will secretly introduce, smuggle in') implies stealth — these teachings are not openly presented but infiltrated into the community.
The phrase ton agorasanta autous despotēn arnoumenoi ('denying the Master who bought them') uses commercial language: agorazō ('to buy in the marketplace') applied to Christ's redemptive work. The word despotēn ('Master, absolute Lord') emphasizes Christ's ownership claim over those he purchased.
Many will follow their sensuality, and because of them the way of truth will be maligned.
KJV And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.
Notes & Key Terms
Translator Notes
The Greek aselgeiais ('sensuality, licentiousness, debauchery') indicates the false teachers' moral character, not just their doctrinal errors — the two are inseparable. 'The way of truth' (hē hodos tēs alētheias) is an early designation for the Christian movement (cf. Acts 9:2, 'the Way'). The public behavior of these teachers will cause outsiders to slander the entire Christian faith.
In their greed they will exploit you with fabricated words. Their condemnation from long ago is not idle, and their destruction does not slumber.
KJV And 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.
Notes & Key Terms
Translator Notes
The Greek emporeuontai ('they will trade in, make merchandise of') portrays the false teachers as merchants who view believers as commodities to be exploited for profit. The word plastois ('fabricated, molded, invented') — from which English 'plastic' derives — describes their teaching as artificially shaped to serve their purposes.
The personification of judgment and destruction as active agents ('not idle,' 'does not slumber') is vivid — divine judgment is not sleeping or inactive but wakefully approaching.
For if God did not spare angels when they sinned, but cast them into Tartarus and committed them to chains of deepest darkness, to be held for judgment;
KJV For 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;
Notes & Key Terms
Translator Notes
The Greek tartarōsas ('having cast into Tartarus') is a hapax legomenon — it appears only here in the entire Bible. In Greek mythology, Tartarus was the lowest region of the underworld where the Titans were imprisoned. Peter uses this Greek cosmological term to describe the imprisonment of fallen angels, adapting pagan vocabulary for a Jewish-Christian narrative that draws on the tradition of Genesis 6:1-4 and the Book of 1 Enoch (cf. Jude 6).
The 'chains of deepest darkness' (seirais zophou) — some manuscripts read seirois ('pits') instead of seirais ('chains'). The SBLGNT reads seirais. Either way, the imagery is of imprisonment in complete darkness awaiting final judgment.
[TCR Cross-Reference] Echoes Genesis 6:1-4. See the TCR's OT rendering for the Hebrew behind this passage and the translation rationale.
Spared not the old present age, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the present age of the ungodly;.
KJV And 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;
Notes & Key Terms
Translator Notes
The Greek ogdoon Nōe ('Noah the eighth') means Noah and seven others — his wife, three sons, and their wives (Genesis 7:13, 1 Peter 3:20). Peter calls Noah kēruka dikaiosynēs ('a herald/preacher of righteousness'), a characterization not found in Genesis but present in Jewish tradition. The word kēryx ('herald, public announcer') portrays Noah as actively proclaiming righteousness during the ark's construction, not merely building in silence.
[TCR Cross-Reference] This verse quotes Genesis 7:13 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
He condemned the cities of Sodom and Gomorrah by burning them to ashes, making them an example of what will happen to the ungodly.
KJV And 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;
Notes & Key Terms
Translator Notes
The Greek tephrōsas ('having reduced to ashes') is found only here in the New Testament. The word katastrophē ('overthrow, destruction') — source of English 'catastrophe' — describes total demolition. Peter presents Sodom and Gomorrah as a visible, permanent warning (hypodeigma, 'example, pattern') of divine judgment — what happened to those cities illustrates what awaits all who practice ungodliness.
Handed down just Lot, vexed with the filthy conversation of the wicked.
KJV And delivered just Lot, vexed with the filthy conversation of the wicked:
Notes & Key Terms
Translator Notes
Peter calls Lot dikaion ('righteous'), a characterization that might surprise readers of Genesis 19, where Lot's behavior is morally ambiguous at best. Peter focuses on Lot's inner distress at the surrounding wickedness rather than his compromised choices. The word kataponoumenon ('being oppressed, worn down, distressed') suggests chronic psychological suffering from living among the immoral — Lot was ground down by constant exposure to depravity.
[TCR Cross-Reference] Draws on Genesis 19. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.
Indeed, (For that righteous man dwelling in the midst of them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;).
KJV (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)
Notes & Key Terms
Translator Notes
The Greek ebasanizen ('was tormented, tortured') is a strong word — the same verb used for physical torture (Matthew 8:6, Revelation 9:5). Lot's exposure to lawless behavior was not mere discomfort but soul-level anguish. The phrase hēmeran ex hēmeras ('day after day, day from day') emphasizes the relentless, cumulative nature of this torment — it never stopped.
The Lord knows how to rescue the godly from their trials and how to hold the unrighteous for punishment on the day of judgment.
KJV The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
Notes & Key Terms
Translator Notes
This verse provides the resolution to the extended conditional that began in verse 4. The three examples (angels, flood, Sodom) all demonstrate the same dual principle: God rescues the righteous (Noah, Lot) and punishes the wicked. The word kolazomenous ('being punished') is a present participle — the unrighteous are already under punishment while awaiting the final judgment, not merely stored in neutral waiting.
However, chiefly them that conduct your lives following the physical nature in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities.
KJV But 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.
Notes & Key Terms
Translator Notes
Peter now turns from the historical examples to the present false teachers. They are characterized by two traits: indulging corrupt desires (opisō sarkos en epithymia miasmou, 'pursuing flesh in defiling desire') and rejecting authority (kyriotētos kataphronountas, 'despising lordship'). The 'glorious ones' (doxas) likely refers to angelic beings — the false teachers show contempt for the spiritual hierarchy.
The adjectives tolmētai ('bold, daring, presumptuous') and authentai ('self-willed, arrogant, stubborn') describe people who recognize no authority beyond their own will.
Whereas angels, which are greater in authority and might, bring not railing accusation opposed to them prior to the Lord.
KJV Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord.
Notes & Key Terms
Translator Notes
The argument is from greater to lesser: if angels — who are vastly more powerful than any human — do not presume to slander spiritual beings before God's tribunal, how much more outrageous that these human false teachers do so. Compare Jude 9, which provides the specific example of Michael the archangel refusing to pronounce a slanderous judgment against the devil regarding Moses's body.
But these people, like irrational animals, creatures of instinct born to be caught and destroyed — blaspheming about matters of which they are ignorant — will also be destroyed in their destruction,
KJV But 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;
Notes & Key Terms
Translator Notes
The comparison to aloga zōa ('irrational animals, brute beasts') is harsh — these teachers operate on instinct (physika, 'natural, by nature') rather than reason or revelation. The wordplay on phthora/phtharēsontai ('corruption/they will be corrupted') creates a grim symmetry: they will be destroyed by the very corruption they promote. Ignorance and arrogance combine to produce destruction.
Will accept 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;.
KJV And 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;
Notes & Key Terms
Translator Notes
The Greek misthon adikias ('wages of unrighteousness') is ironic — they pursued profit through unrighteousness and receive unrighteousness as their payment. Carousing en hēmera ('in daytime') was considered especially shameful in the ancient world, where respectable people reserved evening hours for banqueting.
The words spiloi ('blots, stains') and mōmoi ('blemishes') contrast sharply with the 'without spot or blemish' language applied to Christ in 1 Peter 1:19 — these teachers are the opposite of Christ. The phrase syneuōchoumenoi hymin ('feasting together with you') indicates they are still participating in the community's shared meals, probably including the Lord's Supper.
They have eyes full of adultery, insatiable for sin. They entice unstable souls. They have hearts trained in greed. Accursed children!
KJV Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children;
Notes & Key Terms
Translator Notes
The Greek ophthalmous mestous moichalidos ('eyes full of an adulteress') is literally 'eyes full of an adulteress' — every woman they see is seen as a potential partner in adultery. The participle deleazontes ('enticing, luring with bait') is a fishing metaphor — they bait and hook vulnerable believers. The phrase kardian gegymnasmenen pleonexias ('a heart trained/exercised in greed') uses the athletic training metaphor (gymnazō, from which 'gymnasium' derives) — they have disciplined themselves in the art of greed as an athlete trains for competition.
Forsaking the straight path, they have gone astray, following the way of Balaam son of Beor, who loved the wages of unrighteousness,
KJV Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness;
Notes & Key Terms
Translator Notes
Balaam (Numbers 22-24) is the paradigmatic example of a prophet motivated by money. Despite being hired by Balak to curse Israel, God forced him to bless them instead. Yet Jewish tradition (and the New Testament: Jude 11, Revelation 2:14) consistently portrays Balaam as a negative example — a man with genuine prophetic gifts corrupted by greed. The false teachers follow his 'way' (hodon) — the path of using spiritual authority for financial gain.
[TCR Cross-Reference] This verse quotes Numbers 22-24 — see the TCR rendering of that passage for the Hebrew source text and translation decisions.
However, was rebuked for his iniquity — the dumb ass speaking with man's voice forbad the madness of the prophet of old.
KJV But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.
Notes & Key Terms
Translator Notes
The story is from Numbers 22:28-30 — Balaam's donkey saw the angel of the LORD blocking the path when Balaam could not, and God opened the donkey's mouth to speak. The Greek paraphronian ('madness, insanity') is a strong word — a prophet so blinded by greed that a donkey had better spiritual perception. The irony is devastating: the wordless animal speaks while the speaking prophet is senseless.
[TCR Cross-Reference] Quotes Numbers 22:28-30. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
These are waterless springs and mists driven by a storm. For them the gloom of utter darkness has been reserved.
KJV These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever.
Notes & Key Terms
Translator Notes
Two nature metaphors: waterless springs (pēgai anydroi) — promising refreshment but delivering nothing — and storm-driven mists (homichlai hypo lailapos elaunomenai) — appearing to promise rain but blown away before delivering. Both images describe people who promise much and deliver nothing. The false teachers' promised 'freedom' (v. 19) is as empty as a dry well.
Compare Jude 12-13, which has 'waterless clouds' and 'wandering stars' — the imagery is parallel but not identical.
For by speaking bombastic, empty words, they entice through fleshly desires and sensuality those who are barely escaping from people who live in error.
KJV For 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.
Notes & Key Terms
Translator Notes
The Greek hyperonka mataiotētos ('swelling things of emptiness, bombastic vanities') describes speech that sounds impressive but is empty — inflated rhetoric with no substance. The targets are people oligōs apopheugontas ('barely escaping, just recently escaping') — new converts still vulnerable, who have only just begun to separate from their former way of life. The false teachers target the weakest members of the community.
They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved.
KJV While 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.
Notes & Key Terms
Translator Notes
The irony is pointed: the false teachers promise eleutherian ('freedom, liberty') while being themselves douloi ('slaves') of corruption. The principle hō gar tis hēttētai, toutō dedoulōtai ('by whatever someone is defeated, to that person they are enslaved') expresses a universal truth — the conqueror becomes the master. Those who are defeated by corruption become its permanent slaves. The promise of freedom through moral license actually produces deeper bondage.
For if, after 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 state has become worse for them than the first.
KJV For 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.
Notes & Key Terms
Translator Notes
The language echoes Jesus's parable of the unclean spirit that returns with seven others (Matthew 12:43-45, 'the last state of that person is worse than the first'). The word emplagkentes ('entangled') pictures someone caught in a net or snare — the defilements they once escaped have recaptured them. The knowledge (epignōsis) of Christ provided real escape, making the return to corruption inexcusable and the final condition worse than the original state of ignorance.
For it would have been better for them never to have known the way of righteousness than, having known it, to turn back from the holy commandment delivered to them.
KJV For 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.
Notes & Key Terms
Translator Notes
The 'way of righteousness' (tēn hodon tēs dikaiosynēs) and 'the holy commandment' (tēs hagias entolēs) both describe the Christian life as a path with clear moral direction. To know this path and then deliberately abandon it is worse than never having found it at all. The word hypostrepsai ('to turn back, to return') implies a conscious reversal — not gradual drift but deliberate retreat.
What the true proverb says has happened to them: "A dog returns to its own vomit," and, "A washed sow returns to wallowing in the mud."
KJV But 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.
Notes & Key Terms
Translator Notes
The first proverb quotes Proverbs 26:11 ('As a dog returns to its vomit, so a fool repeats his folly'). The second about the washed sow is not from the Old Testament but from a wider proverbial tradition (possibly from the Story of Ahikar or common Hellenistic wisdom). Both images are deliberately revolting — the animal's nature reasserts itself despite temporary cleaning. Peter's point is severe: the false teachers' return to corruption reveals that their nature was never truly transformed.
[TCR Cross-Reference] Draws on Proverbs 26:11. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.