The two Epistles of Peter are part of the section of the New Testament of the Bible called the General Letters (Catholic Epistles).两个书信彼得的一部分，该科的新约圣经的圣经所谓的一般信件（天主教书信） 。 They are the 21st and 22d books of the canon.他们是21次和第二十二次书籍的佳能。 Early tradition supports 1 Peter's claim to authorship by Saint Peter (1 Peter 1:1), although the attribution has been challenged.早期的传统，支持一彼得的索赔，以著作权由圣彼得大教堂（ 1彼得1:1 ） ，虽然归属受到质疑。 The book was possibly written from Rome ("Babylon" of 1 Pet. 5:13) to Christians in Anatolia (1 Pet. 1:1) just before AD 64.这本书可能是写在罗马（ “巴比伦”一宠物。 5时13分）基督徒在安那托利亚（ 1宠物。 1:1 ）前广告64 。 Its purpose was to strengthen Christians suffering persecution. Peter explained the suffering as a test of faith and pointed the persecuted Christians to their living hope founded on God, who raised Jesus from the grave.其目的是要加强迫害基督徒的痛苦。 彼得解释的痛苦，作为一个测试的信仰，并指出迫害的基督信徒，以他们的生活希望的基础上的上帝，谁提出的耶稣从坟墓。
Authorship of 2 Peter, although also ascribed to Peter (2 Pet. 1:1), has been questioned by many scholars.作者二黄匡源，虽然也归因于彼得（ 2宠物。 1:1 ） ，已被质疑，许多学者。 No mention of the letter occurs until about the 3d century.没有提及该信的出现，直到约三维世纪。 Probably written for the same Anatolian audience as was 1 Peter, the book warns against false teachers in the community and gives affirmative assurance that Christ will return (2 Pet. 3:1 - 10).可能的书面为同一安纳托利亚观众是一黄匡源，这本书警告反对虚假的教师在社会上并给出了肯定的保证，基督将返回（ 2宠物。 3时01 -1 0） 。
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Bibliography E Johnson, A Semantic Structure Analysis of Second Peter (1988); RC Kelcy, The Letters of Peter and Jude (1972); SJ Kistenmaker, Expositions of the Epistles of Peter and Jude (1987): B Reicke, The Epistles of James, Peter, and Jude (1964); EG Selwyn, The First Epistle of St. Peter (1946). 书目 e约翰逊，语义结构分析第二彼得（ 1988年） ;钢筋混凝土kelcy ，信彼得和裘德（ 1972年） ;律政司司长kistenmaker ，论述的书信，彼得和裘德（ 1987年） ： b reicke ，书信詹姆斯，黄匡源，和裘德（ 1964 ） ;例如，塞尔温，第一书信圣彼得（ 1946年） 。
Second Epistle第二书信
Peter, originally called Simon (=Simeon , ie, "hearing"), a very common Jewish name in the New Testament.黄匡源，原来所谓的西蒙（ =西蒙，即“听” ） ，一个很常见的犹太人的名字在新约圣经。 He was the son of Jona (Matt. 16:17).他的儿子jona （ matt. 16时17分） 。 His mother is nowhere named in Scripture.他的母亲是行不通的命名在经文。 He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42).他有一个弟弟，所谓的郑家富，谁第一次带他到耶稣（约翰福音1:40-42 ） 。 His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged.他的城市是伯赛上，西海岸的海加利利，这也属于弘。 Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher.在这里，他被带到由海岸的海加利利，并于训练，占领一个费舍尔。 His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1).他的父亲，大概是死亡，虽然他还年轻，他和他的兄弟被带到了关怀下， zebedee和他的妻子莎乐美（ matt. 27:56 ;马克15时40分; 16时01分） 。 There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship.有四个青年，叶锡安，郑家富，詹姆斯和约翰，用他们的boyhood和早期青壮年在不断研究金。
Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah.西蒙和他的兄弟毫无疑问，享有所有的优点，是一个宗教的训练，和早期指示，在一熟人与经文，并与伟大的预言，关于未来的弥赛亚。 They did not probably enjoy, however, any special training in the study of the law under any of the rabbis.他们没有可能享受，然而，任何特殊的训练，在研究法律下，任何拉比。 When Peter appeared before the Sanhedrin, he looked like an "unlearned man" (Acts 4:13).当彼得出现之前， sanhedrin ，他看上去像一个“ unlearned男子” （行为4时13分） 。 "Simon was a Galilean, and he was that out and out......The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. “西蒙是一个伽利略，他指出，和列...... galileans了显着的特点自己，他们的声誉，为一独立和能源，往往失控，到动荡，他们分别在同时间一franker和更透明的处置，比他们的兄弟在南方。在所有这些方面，在bluntness ，浮躁， headiness ，简单，西蒙是一个真正的伽利略。
They spoke a peculiar dialect.他们以一个奇特的方言。 They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea.他们有一个困难与guttural声音和一些其他人，和他们的发音是苛刻的估计，在朱迪亚。 The Galilean accent stuck to Simon all through his career.伽利略口音坚持西蒙所有通过他的职业生涯。 It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70).它出卖了他作为一个跟随基督，当他站在内的判断-霍尔（马克1 4:70） 。 It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7)." It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).它背叛了他自己的国籍，以及这些联同他就五旬节（行为2时07分） 。 “它似乎西蒙结婚前，他成为一个使徒，他的夫人的母亲是指（ matt. 8时14分;马克1时30分;路加福音4时38分） 。他是在所有的概率陪同他的妻子对他的传教行程（ 1肺心病。 9时05分;可比。一宠物。 5时13分） 。
He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty.他似乎已经解决，在罗马，当基督进入他的公共事务部，并可能已达到年龄超过30 。 His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family.他的房子是大到足以让一个家，以他的弟弟郑家富，他的妻子的母亲，也是基督，谁似乎都生活跟他（马克1时29分， 36个; 2:1 ） ，以及他自己的家庭。 It was apparently two stories high (2:4).它显然是两个故事，高（ 2:4 ） 。 At Bethabara (RV, John 1:28, "Bethany"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the "Lamb of God" (John 1:29-36).在bethabara （风疹病毒，约翰1时28分， “贝萨尼” ） ，超出了约旦，施洗约翰曾承担的证词关于耶稣为“上帝的羔羊” （约翰福音1:29-36 ） 。 Andrew and John hearing it, followed Jesus, and abode with him where he was.郑家富和约翰听证会它，其次是耶稣，和居留权与他如他。
They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41).他们确信，他大方的言论和由房委会与他谈到，他是弥赛亚（路加福音4时22分;马特。 7时29分） ;和黄宏发到提出和发现西蒙和他带来耶稣（约翰一： 41 ） 。 Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means "a mass of rock detached from the living rock."耶稣在一旦认识到西蒙，并宣布此后，他将被称为cephas ，一阿拉姆语的名称相对应的希腊佩特罗斯，这意味着“地下岩石脱离生活的岩石” 。 The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17).该阿拉姆语名称不再次发生，但名称彼得逐步取代旧名称西蒙，虽然我们的主自己一直使用的名称西蒙时，解决他（ matt. 17时25分;马克14时37分;卢克22时31分，可比。 21:15-17 ） 。 We are not told what impression the first interview with Jesus produced on the mind of Simon.我们没有告诉什么印象第一访谈与耶稣产生的心目中，西蒙。 When we next meet him it is by the Sea of Galilee (Matt. 4:18-22).当我们在未来与他会面，这是由海上的加利利（ matt. 4:18-22 ） 。
There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing.有四个（西蒙与郑家富，詹姆斯和约翰）不得不一次不成功的夜的捕鱼活动。 Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets.耶稣突然出现，并进入西蒙的船民，八德他发射出来，让下来的蚊帐。 He did so, and enclosed a great multitude of fishes.他这样做，和封闭的一个伟大的多种鱼类。 This was plainly a miracle wrought before Simon's eyes.这是一宗不折不扣的奇迹，造成前，西蒙的眼睛是雪亮的。 The awe-stricken disciple cast himself at the feet of Jesus, crying, "Depart from me; for I am a sinful man, O Lord" (Luke 5:8).博览馆受灾弟子投下自己在耶稣的脚，哭泣， “离开我;我是一个罪孽深重的人，主啊” （路加福音5时08分） 。 Jesus addressed him with the assuring words, "Fear not," and announced to him his life's work.耶稣处理他与保证，换句话说， “恐怕没有， ” ，并宣布以他生活的工作。 Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord.西蒙回应，立即呼叫成为一个门徒，后我们发现他在不断的出席对我们的主。 He is next called into the rank of the apostleship, and becomes a "fisher of men" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13 19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life.他是在明年所谓的职级的apostleship ，并成为“费舍尔的男子” （ matt. 4时19分） ，在惊涛骇浪的世界人的生命（ matt. 10:2-4 ;马克3时13分19 ;路加福音6:13-16 ） ，并采取更多和更突出的一部分，在所有领导的事件，我们的主的生命。
It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20).这是他谁utters显着的专业信念，在罗马（约翰福音6:66-69 ） ，并再次在该撒利亚腓立比（ matt. 16:13-20 ;马克8:27-30 ;路加福音9:18-20 ） 。 This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: "Thou art Peter, and upon this rock I will build my church."这个行业在该撒利亚之一，最高人民法院的重要性，和我们的主在回应时使用了这些难忘的话： “你的艺术，黄匡源，经这块石头，我将建立我的教会” 。 "From that time forth" Jesus began to speak of his sufferings. “自那时起，提出了”耶稣开始发言，他的痛苦。 For this Peter rebuked him.这彼得骂他。 But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33).但我们的主在返回责骂，黄匡源，谈到他在严峻的话比他以往任何时候都用于任何其他的弟子（ matt. 16:21-23 ;马克8:31-33 ） 。
At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into "an high mountain apart," and was transfigured before them.在结束短暂的逗留在该撒利亚我们的主了彼得和詹姆斯和约翰与他为“一高山区，除了” ，是变形在它们之前。 Peter on that occasion, under the impression the scene produced on his mind, exclaimed, "Lord, it is good for us to be here : let us make three tabernacles" (Matt. 17:1-9).彼得在那次会议上，下的印象，现场制作他的心目中，惊呼， “主啊，它是好的，我们要在这里：让我们三tabernacles ” （ matt. 17:1-9 ） 。 On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27).在他返回罗马收集的庙税（ 1 didrachma ，有一半的神圣谢克尔） ，其中每一个以色列人的二十年岁以上的已支付（例如30:15 ） ，来到黄匡源，并提醒他说，耶稣没有支付它（ matt. 17:24-27 ） 。
Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels.我们的主指示彼得去追赶一条鱼在湖，并采取从嘴准确地计算出所需的税，即， stater ，或者两个半谢克尔。 "That take," said our Lord, "and give unto them for me and thee." “考虑到，说： ”我们的主“ ，并给予所不欲，他们对我和你” 。 As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples.作为最终绘制几乎是，我们的主发出彼得和约翰（路加福音22:7-13 ）融入城市作好准备的地方，他应该保持盛宴与他的弟子。 There he was forewarned of the fearful sin into which he afterwards fell (22:31-34).在那里，他是预先的可怕的单仲偕到他事后下跌（ 22:31-34 ） 。 He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without.他伴随着我们的主从宾馆会议厅，向花园的gethsemane （路加福音22:39-46 ） ，这是他和其他两位谁已证人的变形被获准进入与我们的主，而其余则离开。
Here he passed through a strange experience.在这里，他通过一个奇怪的经验。 Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus.根据突然的冲动，他切断的耳朵马尔休斯（ 47-51 ） ，其中一个带了出来，采取了耶稣。 Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).然后按照场景的判断-霍尔（ 5 4-61）和他的痛苦悲伤（ 6 2） 。 He is found in John's company early on the morning of the resurrection.他发现在约翰的公司一早，复活。 He boldly entered into the empty grave (John 20:1-10), and saw the "linen clothes laid by themselves" (Luke 24:9-12).他大胆进入空严重（约翰20:1-10 ） ，并看到了“亚麻衣服，奠定了自己” （路加福音24:9-12 ） 。 To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5).他说，首先，使徒，我们复活的主显示自己，从而赋予他的一个信号，荣誉，及如何充分显示他恢复到他赞成（路加福音24:34 ; 1肺心病。 15时05分） 。 We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, "Simon, son of Jonas, lovest thou me?"我们下次阅读我们的上帝的奇异采访时，与Peter海岸的海加利利，在那里他三次问他： “西蒙的儿子，文， lovest你我” ？ (John 21:1-19). （约翰21:1-19 ） 。
After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26).之后，这种景象在湖，我们没有听到彼得到他再次出现与其他在阿森松岛（行为1:15-26 ） 。 It was he who proposed that the vacancy caused by the apostasy of Judas should be filld up.这是他谁提出的空缺所带来的叛教的犹大应filld 。 He is prominent on the day of Pentecost (2:14-40).他是突出的五旬节（ 2:14-40 ） 。 The events of that day "completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad.事件的那一天“完成的改变，彼得自己这痛苦的纪律，属于他和所有延长的过程中前培训已慢慢决策。他现在是没有，更不可靠，多变，自信的男子，都摇摆不定之间出疹的病征，勇气和软弱胆怯，但稳态快，值得信赖的引导和主任金的信徒，勇敢的布道者基督在耶路撒冷和国外。
And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter." After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5: 29-32), who, "when they had called the apostles and beaten them, let them go." The time had come for Peter to leave Jerusalem.现在，他是成为cephas事实上，我们所听到的几乎没有任何的名称西蒙（仅在行为10时05分，第32条; 15时14分） ，他是我们所知的最后，作为彼得。 “后，奇迹在庙门口（行为3 ）出现了对迫害基督徒，和黄匡源铸造到监狱，他大胆地捍卫了自己和他的同伴在香港大律师公会的理事会（ 4点19 ， 20 ） 。新爆发的暴力侵害的基督徒（ 5时17分-21 ） ，导致整个机构的使徒被投入监狱，但在夜间，他们完美的传送，并且被发现在上午的教学中的庙。 1秒的时间，黄匡源辩护，他们摆在安理会面前的（行为5 ： 29 -32 ） ，谁“ ，当他们所谓的使徒和殴打他们，让他们去”的时机已经到来彼得离开耶路撒冷。
After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25).之后，劳苦一段时间，在撒马利亚，他返回耶路撒冷，并报告给教会有结果，他的工作（行为8:14-25 ） 。 Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18).在这里，他仍然为一期，在此期间，他会见了保罗为以来的第一次，他的转换（ 9:26-30 ; GAL的。 1:18 ） 。 Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43).离开耶路撒冷再次，他又提出了对传教之旅lydda ，并约帕（行为9:32-43 ） 。 He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10).他是所谓的未来就开门的基督教教堂，以外邦人所接纳利乌斯的撒利亚（ ch. 10 ） 。 After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles.之后，剩下的一段时间，在该撒利亚，他返回耶路撒冷（行为11:1-18 ） ，在那里他辩护，他的行为与参考外邦人。
Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.其次，我们听到他被投入监狱希律阿格里帕（ 12:1-19 ） ;但在夜间1天使勋爵打开监狱大门，他接着提出，并找到了避难所在众议院的玛丽。 He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church.他参加了安理会的审议工作在耶路撒冷（ 15:1-31行为; GAL的。 2:1-10 ）就关系到外邦人的教会。 This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem.这个课题已唤醒了新的兴趣在安提阿，并为解决被称为向安理会提交的使徒和长老在耶路撒冷。 Here Paul and Peter met again.在这里保罗和彼得再次会见。 We have no further mention of Peter in the Acts of the Apostles.我们没有进一步提及，黄匡源，在使徒行传。 He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who "rebuked him to his face."他似乎已下降到安提阿后，会在耶路撒冷，并有已犯了dissembling ，他被严重的谴责，保罗（ gal. 2:11-16 ） ，谁“骂他他的脸” 。
After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13).这之后，他似乎已经进行了福音，以东部地区，并有一个辛劳的同时，在巴比伦，就幼发拉底河（ 1宠物。 5时13分） 。 There is no satisfactory evidence that he was ever at Rome.有没有令人满意的证据，证明他是有史以来在罗马。 Where or when he died is not certainly known.何处或逝世时，他是不是一定众所周知的。 Probably he died between AD 64 and 67.可能是他死亡之间的广告64和67 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
This epistle is addressed to "the strangers scattered abroad", ie, to the Jews of the Dispersion (the Diaspora).这书信是给“陌生人分散在国外” ，即对犹太人的色散（散居） 。 Its object is to confirm its readers in the doctrines they had been already taught.其目的是为了确认其读者的教条，他们已经教授。 Peter has been called "the apostle of hope," because this epistle abounds with words of comfort and encouragement fitted to sustain a "lively hope."彼得被称为“使徒的希望， ”因为这书信与比比皆是的话，安慰和鼓励，装上，以维持一个“生动的希望” 。 It contains about thirty-five references to the Old Testament.它包含约35参考旧约。 It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews.这是写在巴比伦，就幼发拉底河，这是在这个时候一个行政议席的犹太学习，并拟合中心的劳工之间的犹太人。 It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon.它已注意到，在开始他的书信彼得的名字，各省小亚细亚中的顺序，他们自然会出现一个写作从巴比伦。 He counsels (1) to steadfastness and perseverance under persecution (1-2: 10); (2) to the practical duties of a holy life (2:11-3:13); (3) he adduces the example of Christ and other motives to patience and holiness (3:14-4:19); and (4) concludes with counsels to pastors and people (ch. 5).他的律师（ 1 ）的坚定性和毅力下，迫害（ 1-2 ： 10 ） ; （ 2 ）实际的职责，神圣的生命（ 2:11-3:13 ） ; （ 3 ）他adduces为例，基督和其他的动机，以耐心和成圣（ 3:14-4:19 ） ; （ 4 ）结束与律师的牧人和人民（ ch. 5 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The question of the authenticity of this epistle has been much discussed, but the weight of evidence is wholly in favour of its claim to be the production of the apostle whose name it bears.问题的真实性，这个书信已经很多讨论，但重量的证据是完全赞成，其自称为生产使徒的名字，它事关。 It appears to have been written shortly before the apostle's death (1:14).它似乎已书面不久之前，使徒的死亡（ 1:14 ） 。 This epistle contains eleven references to the Old Testament.这书信包含11引用旧约。 It also contains (3:15, 16) a remarkable reference to Paul's epistles.它也包含（ 3点15 ， 16 ）显着参考保罗的书信。 Some think this reference is to 1 Thess.有些人认为这一提法是书一。 4: 13-5:11. 4 ： 13-5:11 。 A few years ago, among other documents, a parchment fragment, called the "Gospel of Peter," was discovered in a Christian tomb at Akhmim in Upper Egypt.几年前，除其他文件，羊皮纸片段，被称为“福音彼得， ”被发现在一个基督教墓地在艾赫米姆在上埃及。 Origen (obiit AD 254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such a work, and hence it has been concluded that it was probably written about the middle of the second century.奥利（ obiit广告254 ） ，尤西比乌斯（ obiit 340 ） ，杰罗姆（ obiit 420 ）是指这样的工作，因此它已经结束，这是可能的书面约中的第二个世纪。 It professes to give a history of our Lord's resurrection and ascension.它自称给我国历史上主的复活和阿森松。 While differing in not a few particulars from the canonical Gospels, the writer shows plainly that he was acquinted both with the synoptics and with the Gospel of John.而在不同的不是一个数的细节，从典型福音，作者表明，显然，他是acquinted既符合synoptics与福音的约翰。 Though apocryphal, it is of considerable value as showing that the main facts of the history of our Lord were then widely known.虽然猜测，这是相当大的价值，作为显示主体的事实，历史上我们的主当时广为人知。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
These two epistles will be treated under the following heads: I. Authenticity; II.这两个书信将治疗根据以下元首：一，真实性;二。 Recipients, occasion, and object; III.受助人，场合，对象;三。 Date and place of composition; IV.日期和地点组成;四。 Analysis.分析。
FIRST EPISTLE第一书信
A. Authenticity答：真实性
The authenticity, universally admitted by the primitive Church, has been denied within the past century by Protestant or Rationalist critics (Baur and the Tübingen School, Von Soden, Harnack, Jülicher, Hilgenfeld, and others), but it cannot seriously be questioned.真实性，普遍承认，由原始的教会，被剥夺了在过去的世纪新教或理性的批评（鲍尔和蒂宾根大学的学校，冯soden ，哈纳克， jülicher ， hilgenfeld ，和其他人） ，但它不能严重受到质疑。 It is well established by extrinsic and instrinsic arguments.这是行之有效的，由外在和instrinsic的论点。
(1) Extrinsic arguments （ 1 ）外在的论据
(a) in writings of the first and second centuries, eg, Justin's letter to the Churches of Lyons and Vienne, Irenaeus, Clement of Alexandria, Papias, Polycarp, Clement of Rome, the "Didache", the "Pastor" of Hermas, and others. （ a ）在著作中的第一和第二世纪，如贾斯汀的信，以教会的里昂和维埃纳省，爱任纽，克莱门特在亚历山大，帕皮亚， polycarp ，克莱门特的罗马， “ didache ” ， “牧师” hermas ，和其他人。 The Second Epistle of St. Peter, admitted to be very ancient even by those who question its authenticity, alludes to an earlier Epistle written by the Apostle (iii, 1).第二书信圣彼得承认，是非常古老，甚至由那些谁的问题，其真实性，提到了到一个较早的书信写的使徒（三， 1 ） 。 The letter therefore existed very early and was considered very authoritative.信中，因此存在很早就被认为是非常具有权威性。 (b) Tradition is also unanimous for St. Peter's authorship. （二）传统，亦是一致的为圣彼得的作者。 In the second and third centuries we have much explicit testimony to this effect.在第二和第三世纪，我们有很多明确的证明了这一点的效果。 Clement and Origen at Alexandria, Tertullian and Cyprian in Africa, the Peshitto in Syria, Irenaeus in Gaul, the ancient Itala and Hippolytus at Rome all agree in attributing it to Peter, as do also the heretics, Basilides and Theodore of Byzantium.克莱门特和奥利在亚历山大，良和塞浦路斯在非洲， peshitto在叙利亚，爱任纽在高卢，古代的名单和希波吕托斯在罗马都同意，在归因于它彼得一样，也是异端，里德和西奥多的拜占庭。 (c) All the collections or lists of the New Testament mention it as St. Peter's; the Muratorian Canon, which alone is at variance with this common tradition, is obscure and bears evident marks of textual corruption, and the subsequent restoration suggested by Zahn, which seems much more probable, is clearly favourable to the authenticity. （三）所有的集合或名单，新约圣经提及它作为圣彼得的;穆拉多利残卷佳能，其中单是在差异与这个共同的传统，是含糊和负有明显马克考腐败，以及随后恢复的建议，赞恩，这似乎更为可能，显然是有利的真实性。 Moreover Eusebius of Caesarea does not hesitate to place it among the undisputed Scriptures.此外尤西比乌斯的撒利亚并不毫不犹豫地把它之间的不争的经文。
(2) Intrinsic arguments （ 2 ）内在的理据
Examination of the Epistle in itself is wholly favourable to its authenticity; the author calls himself Peter, the Apostle of Jesus Christ (i, 1); Mark, who, according to the Acts of the Apostles, had such close relations with Peter, is called by the author "my son" (v, 13); the author is represented as the immediate disciple of Jesus Christ (i, 1; v, 9, 11-14); he exercises from Rome a universal jurisdiction over the whole Church (v, 1).考试的书信，本身是完全有利于它的真实性;作者自称是彼得，使徒耶稣基督（一， 1 ） ;马克，谁，根据该使徒行传，有这样密切的关系，与黄匡源，是所谓的由作者“我的儿子” （五， 13 ） ;作者代表作为即时弟子耶稣基督（一，一;五，九， 11月14日） ;演习，他从罗马的普遍管辖权，整个教会（五， 1 ） 。 The numerous places in which he would appear to be the immediate witness of the life of Christ (i, 8; ii, 21-24; v, 1), as well as the similarity between his ideas and the teaching of the Gospels, are eloquently in favour of the Apostolic author (cf. Jacquier, 251).众多的地方，他在其中似乎是即时的见证生命的基督（一，八;二， 21日至24日;五， 1 ） ，以及之间的相似性，他的思想和教学的福音，是雄辩地在赞成使徒作者（参见雅基耶， 251 ） 。 Finally, some authors consider that the Epistle and the sermons of St. Peter related in the Acts show an analogy in basis and form which proves a common origin.最后，一些作者认为，书信和布道的圣彼得大教堂，在相关的行为，显示一个比喻，在基础和形式，证明了一个共同的起源。 However, it is probable if not certain that the Apostle made use of an interpreter, especially of Sylvanus; St. Jerome says: "the two Epistles attributed to St. Peter differ in style, character, and the construction of the words, which proves that according to the exigencies of the moment St. Peter made use of different interpreters" (Ep. cxx ad Hedib.).不过，这是可能的，如果不能肯定使徒利用口译，尤其是sylvanus ;圣杰罗姆说： “这两个书信归因于圣彼得的不同风格，特色，并建设的话，这证明根据紧急的时刻，圣彼得作出使用不同的口译员“ （ ep. cxx广告hedib ） 。 Peter himself seems to insinuate this: Dia Silouanou houmin .彼得自己似乎影射此：直径silouanou houmin 。 . 。 . 。 egrapha (v, 12), and the final verses (12-14) seem to have been added by the Apostle himself. egrapha （五，一二） ，以及最后的诗（ 12月14日） ，似乎已被列入由使徒自己。 Without denying that Peter was able to use and speak Greek, some authors consider that he could not write it in the almost classic manner of this Epistle.没有否认，彼得是可以使用和发言，希腊，一些作者认为，他不能将它写在几乎经典的方式，这书信。 Nevertheless it is impossible to determine exactly the share of Sylvanus; it is not improbable that he wrote it according to the directions of the Apostle, inserting the ideas and exhortations suggested by him.不过这是不可能准确地确定的份额sylvanus ;这不是难以琢磨的，他写道，它根据的指示，使徒，插入的想法和嘱托，建议由他。
Objections: (a) The relation between the First Epistle of Peter and the Epistles of Paul, especially Romans and Ephesians, does not prove, as has been claimed (Jülicher), that the Epistle was written by a disciple of Paul.反对意见： （一）之间的关系，首先书信彼得和保罗书信，特别是罗马和以弗所书，并不能证明，作为一直声称， （ jülicher ）表示，书信是写的弟子保罗。 This relation, which has been much exaggerated by some critics, does not prove a literary dependence nor prevent this Epistle from possessing a characteristic originality in ideas and form.这种关系，已多少夸大了一些批评，并不能证明文学的依赖，也没有防止这种情况的书信，从藏有一个特点，在原创性的思路和形式。 The resemblance is readily explained if we admit that Peter employed Sylvanus as interpreter, for the latter had been a companion of Paul, and would consequently have felt the influence of his doctrine and manner of speaking.该相似性很容易解释，如果我们承认，彼得雇用sylvanus翻译，后者已同伴保罗，并会因此感受到的影响，他的学说和方式发言。 Moreover, Peter and Sylvanus were at Rome, where the letter was written, and they would naturally have become acquainted with the Epistles to the Romans and the Ephesians, written some months before and intended, at least in part, for the same readers.此外，彼得和sylvanus分别在罗马，那里的这封信是书面，他们自然会已成为熟悉与书信向罗马和以弗所书，写了一些之前的几个月，并打算，至少在一部分，同时以飨读者。 (b) It has been claimed that the Epistle presupposes an official and general persecution in the Roman Empire and betokens a state of things corresponding to the reign of Vespasian, or even that of Domitian or Trajan, but the data it gives are too indefinite to conclude that it refers to one of these persecutions rather than to that of Nero; besides, some authors consider that the Epistle does not al all suppose an official persecution, the allusions being readily explained by the countless difficulties and annoyances to which Jews and pagans subjected the Christians. （二）已声称该书信假定一个官方和一般的迫害，罗马帝国和betokens一个国家的事情，相应的统治维斯帕先，或什至是多米田或图拉真，但数据给人过于无限期向结论，认为它是指一对这些迫害，而非是Nero的;此外，一些作者认为，书信，并不基地的所有假设一位官员的迫害，典故被轻易解释，由无数的困难和annoyances其中犹太人和异教徒受到基督徒。
B. Recipients of the Epistle; Occasion and Object乙受助人的书信;场合和对象
It was written to the faithful of "Pontus, Galatia, Cappadocia, Asia, and Bithynia" (i, 1).这是写信给忠实的“庞，加拉太，卡帕多西亚，亚洲和bithynia ” （一， 1 ） 。 Were these Christians converted Jews, dispersed among the Gentiles (i, 1), as was held by Origen, Didymus of Alexandria, etc., and is still maintained by Weiss and Kuhl, or were they in great part of pagan origin?这些基督徒转换犹太人，分散在外邦人（一， 1 ） ，举行了由俄， didymus亚历山德里亚等，仍然维持由Weiss和kuhl ，或他们在很大一部分异教的原产地？ The latter is by far the more common and the better opinion (i, 14; ii, 9-10; iii, 6; iv, 3).后者是目前较为常见的和更好的意见（一， 14 ;二， 9月10日;三，六;四， 3 ） 。 The argument based on i, 7, proves nothing, while the words "to the strangers dispersed through Pontus" should not be taken in the literal sense of Jews in exile, but in the metaphorical sense of the people of God, Christians, living in exile on earth, far from their true country.论据的基础上，我七，证明了什么，而改为“向陌生人分散，通过庞”不应该采取的字面意义上的犹太人在流亡，但在隐喻的意义上的人民的上帝，基督信徒，生活在流亡在地球上，远离其真正的国家。 The opinions of authors admitting the authenticity are divided with regard to the historical circumstances which occasioned the Epistle, some believing that it was written immediately after Nero's decree proscribing the Christian religion, in which case the difficulties to which Peter alludes do not consist merely of the calumnies and vexations of the people, but also include the judicial pursuit and condemnation of Christians (iv, 14-16; v, 12; ii, 23; iii, 18), while iv, 12, may be an allusion to the burning of Rome which was the occasion of Nero's decree.的意见，作者承认的真实性划分方面的历史情况， occasioned的书信，有些认为它是书面后，立即Nero的的法令，禁制基督教，在这种情况下的困难，其中提到了彼得不只是构成的诽谤和骚扰的人，但也包括司法的追求和谴责基督徒（四， 14日至16日;五， 12 ;二， 23岁;三， 18 ） ，而四， 12 ，可能是一个典故，以燃烧这是罗马之际， Nero的的法令。 This is the opinion of Hug, Gloire, Batiffol, Neander, Grimm, Ewald, Allard, Weiss, Callewaert, etc., while others date the Epistle from the eve of that decree (Jacquier, Brassac, Fillion, etc.).这是民意的拥抱， gloire ， batiffol ，尼安德谷，格林，埃瓦尔德，阿拉德，魏斯，加利瓦尔特等，而其他的日期从书信的前夕，该法令（雅基耶， brassac ，菲利安等） 。 The Epistle, they say, having been written from Rome, where the persecution must have raged in all its horror, we naturally look for clear and indisputable indications of it, but the general theme of the epistle is that the Christians should give no occasion to the charges of the infidels, but that by their exemplary life they should induce them to glorify God (ii, 12, 15; iii, 9, 16; iv, 4); besides, the way of speaking is generally hypothetical (i, 6; iii, 13-14; iv, 14), there being no question of judges, tribunals, prison, tortures, or confiscation.该书信，他们说，已经写在罗马，那里的迫害必须有肆虐在其所有的恐怖，当然，我们也期待有明确的和不争的迹象，但总主题的书信是基督徒应给予没有机会收费异教徒，但通过自己的模范的生活，他们应诱使他们荣耀上帝（二， 12 ， 15 ;三， 9日， 16日;四， 4 ） ;此外，发言的方式一般是假设性的（一，六;三， 13日至14日;四， 14 ） ，有没有的问题，法官，法庭，监狱，折磨，或没收。 The Christians have to suffer, not from authority, but from the people among whom they lived.基督徒有苦，而不是由权力，但来自于人民，其中他们住。 The Apostle Peter wrote to the Christians of Asia to confirm them in the Faith, to console them amid their tribulations, and to indicate to them the line of conduct to follow in suffering (v, 2).使徒彼得写信给基督徒的亚洲，以确认他们的信仰，以安慰他们，在他们的磨难，并表明他们的路线进行跟踪，在苦难（五， 2 ） 。 Except for the more dogmatic introduction (i, 3-12) and a few short instructions strewn throughout the letter and intended to support moral exhortations, the Epistle is hortatory and practical.除为更多的教条式的导言（一， 3月12日）和短短的指示strewn全国各地的信，并打算支持的道德规劝，书信是劝告性和实用性。 Only an absurd a priori argument could permit the Tübingen critics to assert that it had a dogmatic object and was written by a second-century forger with the intention of attributing to Peter the doctrines of Paul.不仅是一个荒谬的先验的论点可以允许蒂宾根大学的批评者断言，它有一个教条式的对象，并于书面，由第二世纪的伪造与意图归因于彼得大帝的教义保罗。
C. Place and Date of Composition长的地点和日期的组成
The critics who have denied Peter's sojourn at Rome must necessarily deny that the letter was written from there, but the great majority of critics, with all Christian antiquity, agree that it was written at Rome itself, designated by the metaphorical name Babylon (v, 13).批评谁否认彼得的逗留在罗马签署的必然否认，这封信是写在那里，但绝大部份的批评，与所有基督教古物，同意，这是写在罗马本身，所指定的隐喻名称巴比伦（五， 13 ） 。 This interpretation has been accepted from the most remote times, and indeed no other metaphor could so well describe the city of Rome, rich and luxurious as it was, and given over to the worship of false gods and every species of immorality.这一解释已被接受，从最偏远的时代，实在没有其他的隐喻可以这么好形容罗马城，丰富和豪华的，因为它，并考虑到崇拜假神，每一个物种的不道德的。 Both cities had caused trouble to the people of God, Babylon to the Jews, and Rome to the Christians.这两个城市造成了麻烦，人民的上帝，巴比伦向犹太人，和罗马的基督徒。 Moreover this metaphor was in use among the early Christians (cf. Revelation 14:8; 16:19; 17:5; 18:2, 10, 21).此外这个比喻是在使用初期基督徒（参见启示14时08分; 16时19分; 17时05分; 18时02分， 10 ， 21 ） 。 Finally, tradition has not brought us the faintest memory of any sojourn of Peter at Babylon.最后，传统并没有给我们带来了faintest记忆的任何逗留黄匡源在巴比伦。 The opinions of critics who deny the authenticity of the Epistle range from AD 80 to AD 160 as the date, but as there is not the slightest doubt of its authenticity they have no basis for their argument.的意见，批评谁否认的真实性，该书信范围从广告80广告160的日期，但由于目前没有丝毫怀疑其真实性，他们就没有了基础，他们的论点。 Equally diverse opinions are found among the authors who admit the authenticity, ranging from the year AD 45 to that accepted as that of the death of Peter.同样不同的意见发现，其中的作者谁承认的真实性，从今年的广告45至接受，即死亡的彼得。 The most probable opinion is that which places it about the end of the year 63 or the beginning of 64; and St. Peter having suffered martyrdom at Rome in 64 (67?) the Epistle could not be subsequent to that date; besides, it assumes that the persecution of Nero, which began about the end of 64, had not yet broken out (see above).最有可能的看法是，哪些地方，它大约在今年年底或63年初的64 ;和圣彼得遭受了殉难在罗马在64 （ 67 ？ ）的书信，不能该日期以后;此外，它假定迫害Nero的，开始的关于结束64 ，尚未爆发（见上文） 。 On the other hand the author frequently alludes to the Epistle to the Ephesians, making use of its very words and expressions; consequently the Epistle could not be prior to 63, since the Epistle to the Ephesians was written at the end of Paul's first captivity at Rome (61-63).在另一方面，作者经常提到了向书信向以弗所书，利用其非常的字和词句;因此，书信无法前63 ，由于书信向以弗所书是写在年底保罗的第一囚禁在罗马（ 61-63 ） 。
D. Analysis四分析
The Epistle as a whole being but a succession of general ideas without close connection, there can be not strict plan of analysis.该书信作为一个整体，但被继承的总体思路没有紧密结合，可以有不严格计划的分析。 It is divided as follows: the introduction contains, besides the address (superscription and salutation, i, 7), thanksgiving to God for the excellence of the salvation and regeneration to which He has deigned to call the Christians (3-12).这是划分如下：引进的内容，除了地址（ superscription和称谓，我， 7 ） ，感恩上帝为卓越的救国图存，振兴中华，因为他已deigned呼吁基督徒（ 3-12岁） 。 This part is dogmatic and serves as a basis for all the moral exhortations in the body of the Epistle.这部分是教条式的服务，以此为基础，所有的道德嘱托，在人体中的书信。 The body of the Epistle may be divided into three section: (a) exhortation to a truly Christian life (i, 13-ii, 10), wherein Peter successively exhorts his readers to holiness in general (13-21), to fraternal charity in particular (i, 22-ii, 1), to love and desire of the true doctrine; thus they shall be living stones in the spiritual house of which Christ is the cornerstone, they shall be the royal priesthood and the chosen people of the Lord (2-10).该机构的书信可分为三个部分： （一）告诫一个真正的基督徒生活（我13 -二， 10 ） ，其中，黄匡源，先后敦促他的读者，以成圣，在一般（ 13-21 ） ，以兄弟般的慈善特别是（我22 -二， 1 ） ，爱和愿望，真正的学说;因此，他们应生活在石头的精神之家，其中基督是基石，他们应英国皇家神职人员和人民选择的勋爵（ 2-10 ） 。 (b) Rules of conduct for Christians living among pagans, especially in time of persecution (ii, 11-v, 19). （二）的行为规则，为基督信徒的生活之间的异教徒，特别是在时间的迫害（二， 11 -五， 19 ） 。 Let their conduct be such that the infidels themselves shall be edified and cease to speak evil of the Christians (11-12).让他们的行为是这样认为异教徒自己应edified ，并停止发言，邪恶的基督徒（ 11月12日） 。 This general principle is applied in detail in the exhortations relating to obedience to civil rulers (13-17), the duties of slaves to their masters (18-25), the mutual duties of husband and wife (iii, 1-7).这个总的原则是适用，详列于嘱托，有关公务员服从统治者（ 13-17 ） ，职责的奴隶，他们的主人（ 18-25 ） ，相互的职责，丈夫和妻子（三， 1-7 ） 。 With regard to those who, not having the same faith, calumniate and persecute the Christians, the latter should return good for evil, according to the example of Christ, who though innocent suffered for us, and who preached the Gospel not only to the living, but also to the spirits that were in prison (8-22).至于以谁，而不是具有相同的信仰， calumniate和迫害基督教徒，后者应回报良好的邪恶，根据为例，基督，谁无辜遭受虽然对我们来说，和谁宣扬福音，不仅生活，而且精神有在监狱中（ 8月22日） 。 The Apostle concludes by repeating his exhortation to sanctity in general (iv, 1-6), to charity (7-11), to patience and joy in suffering for Christ (12-19).使徒的结论是重复他的告诫，在一般的神圣（四， 1月6日） ，给慈善机构（ 7月11日） ，以耐心和喜悦，痛苦，为基督（ 12月19日） 。 (c) Some special recommendations follow (v, 1-11): let the ancients be careful to feed the flock entrusted to their keeping (1-4); let the faithful be subject to their pastor (5a); let all observe humility among themselves (5b); let them be sober and watchful, trusting the Lord (6-11). （三）一些特别的建议跟进（五， 1月11日） ：让古人小心饲料羊群委托给他们的饲养（ 1-4 ） ;让信徒受到他们的牧师（ 5A ）条;让所有观察谦卑在它们之间（ 5B ）条;让他们清醒和警觉，信任勋爵（ 6-11 ） 。
In the epilogue the Apostle himself declares that he has employed Sylvanus to write the letter and affirms that the Divine grace possessed by his readers is the true grace (12); he addresses to them the salutations of the Church in Rome and those of Mark (13), and gives them his Apostolic blessing.在尾声使徒自己宣布，他已聘请sylvanus写的信，并申明了神圣的恩典，他所拥有的读者是真正的宽限期（ 12 ） ;他的地址，向他们salutations的教会在罗马和那些马克（ 13 ） ，并让他们有他的使徒的祝福。
SECOND EPISTLE第二书信
A. Authenticity答：真实性
In the present state of the controversy over the authenticity it may be affirmed that it is solidly probable, though it is difficult to prove with certainty.在目前的状况争议的真实性，它可以确认，这是扎实的可能，虽然这是很难证明与肯定。
(1) Extrinsic arguments （ 1 ）外在的论据
(a) In the first two centuries there is not in the Apostolic Fathers and other ecclesiastical writers, if we except Theophilus of Antioch (180), a single quotation properly so called from this Epistle; at most there are some more or less probable allusions in their writings, eg, the First Epistle of St. Clement of Rome to the Corinthians, the "Didache", St. Ignatius, the Epistle of Barnabas, the "Pastor" of Hermas, the Epistle of Polycarp to the Philippians, the Dialogue of St. Justin with Trypho, St. Irenæus, the Clementine "Recognitions", the "Acts of Peter", etc. The Epistle formed part of the ancient Itala, but is not in the Syriac. （ a ）在首两百年有没有在使徒父亲和其他教会作家，如果我们除西奥菲勒斯安提（ 180 ） ，一个单一的报价，妥善所谓从这个书信;顶多有一些更多或更少可能典故在他们的著作，例如，第一书信圣克莱门特在罗马向哥林多前书， “ didache ” ，圣伊格内修斯，书信巴拿巴， “牧师” hermas ，书信的polycarp向philippians ，对话圣贾斯汀与trypho ，圣irenæus ，克莱门汀“认可” ， “行为的彼得”等书信的组成部分古代名单，但并没有在叙利亚。 This proves that the Second Epistle of Peter existed and even had a certain amount of authority.这证明了第二次书信彼得存在，甚至有一定数额的权威。 But it is impossible to bring forward with certainty a single explicit testimony in favour of this authenticity.但它是不可能提前与肯定一个单一明确的证词，在赞成这个真实性。 The Muratorian Canon presents a mutilated text of I Peter, and Zahin's suggested restoration, which seems very probable, leaves only a doubt with regard to the authenticity of the Second Epistle.该穆拉多利残卷佳能公司提出了一种被肢解的案文彼得，和zahin的建议，恢复，这似乎很可能，树叶只是一个疑问方面的真实性，第二书信。
(b) In the Western Church there is not explicit testimony in favour of the canonicity and Apostolicity of this Epistle until the middle of the fourth century. （ b ）在西方教会有不明确的证词，在赞成的canonicity和apostolicity本书信，直至中四世纪。 Tertullian and Cyprian do not mention it, and Mommsen's Canon (360) still bears traces of the uncertainty among the Churches of the West in this respect.良和塞浦路斯没有提及它，蒙森的佳能（ 360 ）仍负有的痕迹的不确定性之间的教会，西方在这方面的工作。 The Eastern Church gave earlier testimony in its behalf.东部教会了先前的证词在其代表。 According to Eusebius and Photius, Clement of Alexandria (d. 215) commented on it, but he seems not to have ranked it with the first.据尤西比乌斯和photius ，克莱门特在亚历山大（四215 ）评论，但他似乎不会有排名，它与第一。 It is found in the two great Egyptian versions (Sahidic and Bohairic).这是发现，在两个伟大的埃及版本（ sahidic和bohairic ） 。 It is probable that Firmilian of Caesarea used it and ascribed it to St. Peter, as Methodius of Olympus did explicitly.这是有可能firmilian的撒利亚用它和它归因于圣彼得，丢奥林巴斯没有明确。 Eusebius of Caesarea (340), while personally accepting II Peter as authentic and canonical, nevertheless classes it among the disputed works (antilegomena), at the same time affirming that it was known by most Christians and studied by a large number with the other Scriptures.尤西比乌斯的撒利亚（ 340 ） ，而亲自接受第二彼得作为真实的典型，不过，这班之间有争议的工程（ antilegomena ） ，在同一时间，申明，这是已知的大多数基督徒和研究了大量与其他经文。 In the Church of Antioch and Syria at that period it was regarded as of doubtful authenticity.在教会安提阿和叙利亚在这一时期，它被视为可疑的真实性。 St. John Chrysostom does not speak of it, and it is omitted by the Peshitto.圣约翰金口不说话的，但它省略了由peshitto 。 That the Epistle formerly accepted in that Church (Theophilus of Antiocy) was not yet included in the canon was probably due to dogmatic reasons.该书信以前接受在这教堂（西奥菲勒斯的antiocy ）尚未包括在佳能可能是由于教条式的原因。
(c) In the second half of the fourth century these doubts rapidly disappeared in the Churches of the East owing to the authority of Eusebius of Caesarea and the fifty copies of the Scriptures distributed by command of Constantine the Great. （ c ）在下半年的第四个世纪这些疑虑迅速消失在教会的东由于权威尤西比乌斯的撒利亚和50份的经文散发的指挥君士坦丁的伟大。 Didymus of Alexandria, St. Athanasius, St. Epiphanius, St. Cyril of Jerusalem, St. Gregory Nazianzen, the Canon of Laodicea, all regard the letter as authentic. didymus亚历山德里亚，圣亚他那修，圣埃皮法尼乌斯，圣西里尔的耶路撒冷，圣格雷戈里nazianzen ，佳能的老底嘉，所有方面的信作为作准。 The addition to the text of Didymus, according to which it was the work of a forger, seems to be the error of a copyist.除了该文didymus ，根据它的工作，一伪造，似乎是错误的一个复制。 So in the West relations with the East and the authority of St. Jerome finally brought about the admission of its authenticity.因此，在西部与东部和权威的圣杰罗姆最后带来的输入它的真实性。 It was admitted to the Vulgate, and the synod convoked by Pope Damasus in 382 expressly attributes it to St. Peter.这是承认向武加大，以及主教会议召集，由教宗达玛斯在382明确的属性，它以圣彼得大教堂。
(2) Intrinsic arguments （ 2 ）内在的理据
If tradition does not appear to furnish an apodictic argument in favour of the authenticity, an examination of the Epistle itself does.如果传统似乎并未提供一apodictic的论据，赞成的真实性，一考试的书信本身。 The author calls himself Simon Peter, servant and Apostle of Jesus Christ (i, 1), witness of the glorious transfiguration of Christ (i, 16-18); he recalls the prediction of His death which Christ made to him (i, 14); he calls the Apostle Paul his brother, ie, his colleague in the Apostolate (iii, 15); and he identifies himself with the author of the First Epistle.作者自称是西门彼得，仆人和使徒耶稣基督（一， 1 ） ，证人的光荣变形基督（我， 16-18 ） ;他回忆预测他的死因基督向他提出的（我14 ） ;他呼吁使徒保罗他的兄弟，即他的同事，在使徒（三， 15 ） ;和他确定了自己与作者的第一书信。 Therefore the author must necessarily be St. Peter himself or some one who wrote under his name, but nothing in the Epistle forces us to believe the latter.因此，作者必须在圣伯多禄自己或一些一谁写下他的名字，但没有在书信的力量使我们相信后者。 On the other hand there are several indications of its authenticity: the author shows himself to be a Jew, of ardent character, such as the New Testament portrays St. Peter, while a comparison with the ideas, words, and expressions of the First Epistle affords a further argument in favour of the identify of the author.在另一方面，有几个迹象显示，其真实性：作者表明自己是一个犹太人，热切的性格，如新约圣经描绘了圣彼得，而比较的思想，换句话说，和表达的第一书信给予进一步的论据，赞成的识别作者。 Such, at least, is the opinion of several critics.例如，至少是民意的几个批评者。
In examining the difficulties raised against the authenticity of the Epistle, the following facts should be remembered: (a) This Epistle has been wrongly accused of being imbued with Hellenism, from which it is even farther removed than the writings of Luke and the Epistles of Paul.在研究的困难，提出对真实性的书信，以下的事实应该记住： （一）本书信一直错误地被指控充满了希腊，从它甚至更远的拆除比的著作，卢克和书信的保罗。 (b) Likewise the false doctrines which it opposes are not the full-blown Gnosticism of the second century, but the budding Gnosticism as opposed by St. Paul. （ b ）同样的虚假学说，它反对不充分吹诺斯底主义的第二个世纪，但诺斯底主义的萌芽，作为反对圣保禄。 (c) The difference which some authors claim to find between the doctrine of the two Epistles probes nothing against the authenticity; some others have even maintained that comparison of the doctrines furnishes a new argument in favour of the author's identify. （三）有差异，其中有些作者声称找到之间的中庸之道，这两个书信探头并不反对的真实性;有的甚至认为，比较学说提供了一个新的论点，赞成作者的确定。 Doubtless there exist undeniable differences, but is an author obliged to confine himself within the same circle of ideas?毫无疑问，存在着不可否认的分歧，但是作者有责任只限于自己在同一圈的想法呢？ (d) The difference of style which critics have discovered between the two Epistles is an argument requiring too delicate handling to supply a certain conclusion, and here again some others have drawn from a similarity of style an argument in favour of a unity of authorship. （四）的差异，风格，批评者发现，两国之间的书信，是一个论点，要求过于微妙的处理，以供应某一个结论，并在这里再次，有些已制订从相似的风格一论点，赞成统一的作者。 Admitting that the manner of speaking is not the same in both Epistles, there is, nevertheless, not the slightest difficulty, if it be true as St. Jerome has said (see above under FIRST EPISTLE), that in the composition of the Epistles St. Peter made use of different interpreters.承认的方式来说是不一样的，在双方书信，有，不过，不会有丝毫的困难，如果属实，作为圣杰罗姆说（见上文第一书信） ，即在组成部分书信圣王泽取得使用不同的口译员。 (e) It is also incorrect to say that this Epistle supposes the Epistle of St. Paul to have been already collected (iii, 15-16), for the author does not say that he knew all the Epistles of St. Paul. （五） ，这也是不正确说，这书信假设书信的圣保禄已已经收集（三， 15-16 ） ，作者并没有说，他知道的所有书信的圣保禄。 That he should have regarded Paul's letters as inspired forms a difficulty only to those who do not admit the possibility of a revelation made to Peter on this point.他应该把保罗的信件作为灵感，形成了一个困难，只有那些谁不承认的可能性，一个启示，作出彼得在这一点上。 Some authors have also wrongly contested the unity of the Epistle, some claiming that it consists of two distinct epistles, the second beginning with ch.有些作者也错了有争议的团结的书信，一些声称，它的两种截然不同的书信，第二个开始的CH 。 iii, others maintaining that the ii, 1-iii, 2, has been interpolated.三，其他保持指出，二，一-三，二，已插。 Recently M. Ladeuze (Revue Biblique, 1905) has advanced an hypothesis which seems to end numerous difficulties: by an involuntary error of a copyist or by accidental transposition of the leaves of the codex on which the Epistle was written, one of the parts of the Epistle was transposed, and according to the order of sections the letter should be restored as follows: i-ii, 3a; iii, 1-16; ii, 3b-22; iii, 17-18.最近米拉德兹（杂志biblique ， 1905 ）拥有先进的一个假说，似乎年底重重困难：由一个自愿的错误一个复制或意外转叶片法典，即写书信，其中的部分该书信被调换，并根据该命令第信应恢复如下：第一项和第二项，第3 A ;三， 1月16日;第二，第3 B - 22 ;三， 17日至18日。 The hypothesis seems very probable.假设似乎很有可能。
Relations of II Peter with the Epistle of Jude的关系，二彼得与书信的裘德
This Epistle has so much in common with that of Jude that the author of one must have had the other before him.这书信有这么多的共同点，与裘德的，就是作者之一，必须有其他在他面前。 There is no agreement on the question of priority, but the most credited opinion is that Peter depends on Jude (qv).有没有协议，关于这个问题的优先次序，但最记的看法是，黄匡源，取决于裘德（请参阅） 。
B. Recipients, Occasion, and Object乙受助人，场合，对象
It is believed that this Epistle, like the First, was sent to the Christians of Asia Minor, the majority of whom were converted Gentiles (iii, 1-2; ii, 11-12; etc.).据认为，这书信，如第一，被送往基督徒亚洲未成年人，其中大部分是改装的外邦人（三， 1月2日;二， 11月12日;等） 。 False teachers (ii, 1), heretics and deceivers (iii, 3), of corrupt morals (ii, 1) and denying the Second Advent of Christ and the end of the world, sought to corrupt the faith and the conduct of the Christians of Asia Minor.虚假的教师（二， 1 ） ，异教徒和deceivers （三， 3 ） ，有伤风化（二， 1 ）和否认秒的来临，基督和年底的世界，寻求腐败的信心和行为的基督徒小亚细亚。 Peter wrote to excite them to the practice of virtue and chiefly to turn them away from the errors and bad example of the false teachers.彼得写信给激发他们的做法，以德治国的主要是把他们远离错误和坏榜样的假教师。
C. Date and Place of Composition长的日期和地点的组成
While those who reject the authenticity of the Epistle place it about 150, the advocates of its authenticity maintain that it was written after 63-4, the date of the First Epistle, and before 64-5, the date believed to be that of the death of St. Peter (i, 14).而那些谁拒绝的真实性，该书信它置于约150人，主张维持其真实性，这是书面后， 63-4 ，日期，第一书信，和前64-5 ，日期，相信是该死亡的圣彼得（我14 ） 。 Like the First, it was written at Rome.像第一，这是写在罗马。
D. Analysis四分析
In the exordium the Apostle, after the inscription and salutation (i, 1-2), recalls the magnificent gifts bestowed by Jesus Christ on the faithful; he exhorts them to the practice of virtue and all the more earnestly that he is convinced that his death is approaching (3-15).在exordium使徒后，题词和称谓（一， 1-2 ） ，回顾波澜壮阔的赐予的礼物，耶稣基督就忠实;他力劝他们的做法，以德治国的都更认真，他相信，他死亡临近（ 3月15日） 。 In the body of the Epistle (i, 16-iii, 13) the author brings forward the dogma of the second coming of Christ, which he proves, recalling His glorious transfiguration and the prediction of the Prophets (i, 16-21).在该机构的书信（一， 16 -三， 13 ）的作者提出了教条的第二次来的基督，这是他证明，回顾他的光辉变形和预测先知（我， 16-21 ） 。 Then he inveighs against the false teachers and condemns their life and doctrines: (a) They shall undergo Divine chastisement, in proof of which the Apostle recalls the punishment inflicted on the rebel angels, on the contemporaries of Noah, on the people of Sodom and Gomorrah (ii, 1-11).然后，他inveighs对虚假教师和谴责他们的生活和学说： （一）应接受神的责罚，在证明这使徒回顾处罚，对反叛的天使，就同时代的诺亚，对人民群众的所多玛和gomorrah （二， 1月11日） 。 (b) He describes the immoral life of the false teachers, their impurity and sensuality, their avarice and duplicity (12-22). （二）他形容是不道德的生活，虚假的教师，其杂质和性感，他们的贪欲和口是心非（ 12月22日） 。 (c) He refutes their doctrine, showing that they are wrong in rejecting the second coming of Christ and the end of the world (iii, 1-4), for the Judge shall certainly come and that unexpectedly; even as the ancient world perished by the waters of the flood so the present world shall perish by fire and be replaced by a new world (5-7). （ c ）他驳斥他们的学说，证明他们是错误的拒绝第二次来基督和年底的世界（三， 1月4日） ，法官一定会来和意外;即使作为古代世界的灭亡由水域的洪水，使当今世界亡，由消防及更换一个新的世界（ 5-7 ） 。 Then follows the moral conclusion: let us live holily, if we desire to be ready for the coming of the Judge (8-13); let us employ the time given us to work out our salvation, even as Paul taught in his Epistles which the false teachers abuse (14-17).然后如下的道德结论：让我们的生活holily ，如果我们的愿望，以随时准备为未来的法官（ 8月13日） ;让我们聘请的时间给我们的工作，我们的拯救，即使保罗教授在他的书信，其中假教师虐待（ 14-17 ） 。 Verse 18 consists of the epilogue and doxology.韵文18选区的尾声和doxology 。
Publication information Written by A. Vander Heeren.出版的资料，写的答： vander heeren 。 Transcribed by Judy Levandoski.转录由朱迪levandoski 。 The Catholic Encyclopedia, Volume XI.天主教百科全书，货量十一。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, February 1, 1911. nihil obstat ， 1911年2月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
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