Discovery Box2 Peter 1:3 
Context1:3 I can pray this because his divine power 1 has bestowed on us everything necessary 2 for life and godliness through the rich knowledge 3 of the one who called 4 us by 5 his own glory and excellence.
2 Peter 1:9
Context1:9 But 6 concerning the one who lacks such things 7 – he is blind. That is to say, he is 8 nearsighted, since he has forgotten about the cleansing of his past sins.
2 Peter 3:8
Context3:8 Now, dear friends, do not let this one thing escape your notice, 9 that a single day is like a thousand years with the Lord and a thousand years are like a single day.
1 tn The verse in Greek starts out with ὡς (Jws) followed by a genitive absolute construction, dependent on the main verb in v. 2. Together, they form a subordinate causal clause. A more literal rendering would be “because his divine power…” The idea is that the basis or authority for the author’s prayer in v. 2 (that grace and peace would abound to the readers) was that God’s power was manifested in their midst. The author’s sentence structure is cumbersome even in Greek; hence, the translation has broken this up into two sentences.
2 tn The word “necessary” is not in the Greek, but is implied by the preposition πρός (pros).
3 tn See the note on “rich knowledge” in v. 2.
4 sn Called. The term καλέω (kalew), used here in its participial form, in soteriological contexts when God is the subject, always carries the nuance of effectual calling. That is, the one who is called is not just invited to be saved – he is also and always saved (cf. Rom 8:30). Calling takes place at the moment of conversion, while election takes place in eternity past (cf. Eph 1:4).
5 tn The datives ἰδίᾳ δόξῃ καὶ ἀρετῇ (idia doxh kai areth) could be taken either instrumentally (“by [means of] his own glory and excellence”) or advantage (“for [the benefit of] his own glory and excellence”). Both the connection with divine power and the textual variant found in several early and important witnesses (διὰ δόξης καὶ ἀρετῆς in Ì72 B 0209vid) argues for an instrumental meaning. The instrumental notion is also affirmed by the meaning of ἀρετῇ (“excellence”) in contexts that speak of God’s attributes (BDAG 130 s.v. ἀρετή 2 in fact defines it as “manifestation of divine power” in this verse).
6 tn Grk “for.” The connection, though causal, is also adversative.
7 tn Grk “to the one for whom these things are not present.”
8 tn The words “that is to say, he is” are not in Greek. The word order is unusual. One might expect the author to have said “he is nearsighted and blind” (as the NIV has so construed it), but this is not the word order in Greek. Perhaps the author begins with a strong statement followed by a clarification, i.e., that being nearsighted in regard to these virtues is as good as being blind.
9 tn The same verb, λανθάνω (lanqanw, “escape”) used in v. 5 is found here (there, translated “suppress”).
