2:6 and if he turned to ashes the cities of Sodom and Gomorrah when he condemned them to destruction, 1 having appointed 2 them to serve as an example 3 to future generations of the ungodly, 4 2:7 and if he rescued Lot, a righteous man in anguish over the debauched lifestyle of lawless 5 men, 6 2:8 (for while he lived among them day after day, that righteous man was tormented in his righteous soul 7 by the lawless deeds he saw and heard 8 )
2 Peter 2:10Context
2:10 especially those who indulge their fleshly desires 9 and who despise authority.
1 tc Several important witnesses omit καταστροφῇ (katastrofh, “destruction”; such as Ì72* B C* 1241 1739 1881 pc), but this is probably best explained as an accidental omission due to homoioarcton (the word following is κατέκρινεν [katekrinen, “he condemned”]).
tn Or “ruin,” or “extinction.” The first part of this verse more literally reads “And [if] he condemned to annihilation the cities of Sodom and Gomorrah, by turning them to ashes.”
2 tn The perfect participle τεθεικώς (teqeikw") suggests an antecedent act. More idiomatically, the idea seems to be, “because he had already appointed them to serve as an example.”
3 tn “To serve as” is not in Greek but is implied in the object-complement construction.
4 tn Grk “an example of the things coming to the ungodly,” or perhaps “an example to the ungodly of coming [ages].”
5 tn Or “unprincipled.”
6 tn This verse more literally reads “And [if] he rescued righteous Lot, who was deeply distressed by the lifestyle of the lawless in [their] debauchery.”
7 tn Grk “that righteous man tormented his righteous soul.”
8 tn Grk “by lawless deeds, in seeing and hearing [them].”
9 tn Grk “those who go after the flesh in [its] lust.”
10 tn There is no “and” in Greek; it is supplied for the sake of English convention.
11 tn The translation takes βλασφημοῦντες (blasfhmounte") as an adverbial participle of purpose, as most translations do. However, it is also possible to see this temporally (thus, “they do not tremble when they blaspheme”).
12 tn Δόξας (doxas) almost certainly refers to angelic beings rather than mere human authorities, though it is difficult to tell whether good or bad angels are in view. Verse 11 seems to suggest that wicked angels is what the author intends.