Not Personalities, but God's Glorious Gifts
Of δόξας (doxas) v.10
The Greek of 2 Pet 2:10
μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ μιασμοῦ πορευομένους, καὶ
κυριότητος καταφρονοῦντας. Τολμηταί, αὐθάδεις, δόξας οὐ τρέμουσιν
The part in question is the second clause where the accusative noun δόξας is the direct object of what is being "blasphemed" by the ones so doing (βλασφημοῦντες).
It has been noted that the translations are all over the place on the word δόξας. The KJV/NKJV remain rather neutral with "dignities" and "dignitaries" respectively, NASB/NIV translate it as a reference to "angelic majesties" and "celestial beings" respectively that shows their bent toward it referring to angelic beings, while the ESV gives "glorious ones," which is again rather neutral.
An issue I have with nearly all the translations' interpretations is that they personalize the concept, meaning they treat the word as a appellation (a name) referencing some "beings." The exception here is the KJV (which seems to handle it best, but still not perfect) that keeps it unpersonalized ("dignities"). By personalizing, the other translations take a word that is normally used to express a concept--glory--and attempt to make it a personal reference.
Now such a "personalizing" appellative use of an abstract concept is not outside the realm of language. However, if a personal reference were intended, what would typically have been used was a substantival participle of the verb δοξάζω (doxazo), which is the most common way in Greek to make an appellation to personalize abstract concepts. Had that been in the masculine gender, passive form (in Greek) it might mean "the ones who are gloried" or "the ones who have glory."
Instead, here we have the noun form used to refer to the concept of glory, but in the plural, so "glories." So of what "glories" does Peter speak, to which the false prophets are slanderously condemning? That is answered by looking at the rest of Peter's two epistles.
The concept of glory in Peter's epistles is quite inclusive. First, the believer's genuine faith is a cause of "glory" in 1 Pet 1:7 (interesting, in light of that genuine faith being what is attacked by the false teachers).
More significant is the same exact word being found in 1 Pet 1:11, where the plural "glories" refers to those things that would follow from the "sufferings of Christ." In 1 Pet 1:10 is mentioned the "grace" that comes from that, but the word appears to be a plural that is inclusive of everything that hinged upon Christ's sacrifice. So this would include in part Christ's own glory (1 Pet 1:21), the Father's own glory (1 Pet 4:11), which is a glory in which believers partake through the Spirit (1 Pet 4:14, note this verse also pairs blasphemy against this glory; and 5:1), to which believers are called (1 Pet 5:10), for which believers ought to give God glory (1 Pet 5:11).
This same call "to glory" of 1 Peter is picked up at the start of 2 Peter in 1:3, and the glory of Christ is mentioned again in 2 Peter 1:17.
So the "glories" are those things to which "the way of truth" itself points (that way of truth, as v.2 notes, is being blasphemed by the false prophets). That is, by being false prophets, they are slandering the truth of God, which truth includes the glories to come by that truth, the glories believers are called to. In bringing "destructive heresies" and "denying the Master who bought them," (2 Pet 2:1), the false teachers lead others to follow them in blaspheming "the way of truth" itself (v.2). They evidence that they are greedy and covetous (v.3) for things of this world (v.11, 15), not for the glories mentioned in God's way of truth based on Christ's sacrifice.
The "them" not being evil spoken of by angels of v.11
The "them" (αὐτῶν, auton) of 2 Pet 2:11, since it is plural, can be a masculine or feminine pronoun. So while it may refer back to the "glories" of v.10 (which is a feminine noun), the reference may also be back to the last masculine reference, the "unjust" of v.9, who are continued to be referenced at the start of v.10 ("them that walk..." NKJV; πορευομένους, poreuomenous).
Verse 11 is stating that the good angels themselves do not even judge the ungodly, who are speaking evil of God's ways (the "glories")--even as Michael refused to rebuke Satan (Jude 9). Yet the false teachers are so bold as to "make merchandise of you [i.e. believers]" (v.3, NKJV) by their speaking "evil of the things that they understand not" (v.12), which is again referring back to the "glories" expounded in the way of truth.
The Jude 8 Parallel
As is common, Jude 8 is seen to have a parallel idea to 2 Pet 2:10 (I note Jude 9 briefly in the paragraph above as well), as the same word δόξας is found there. While Jude is not as explicit as Peter in seeing what the "glories" is referring to, it is still present within the context of Jude.
Jude carries many of the same themes as Peter in what Christ's work has done and how believers relate to it. Believers are "called, sanctified ... and preserved" (NKJV, v.1; cf. 1 Pet 5:10, 2 Pet 1:3; all English quotes here are from NKJV), having a "common salvation" (v.3; note how this is essentially a summary of the glories that come from the "sufferings of Christ" as 1 Pet 1:11 noted), emphasizing "faith" (v.3, 20; cf. 1 Pet 1:7) and "grace" (v.4; cf. 1 Pet 1:10), to ultimately experience God's glory (v.24-25).
The speech of those in Jude is specifically against "the grace of our God" and a denial of "our Lord Jesus Christ" (v.4). They speak "harsh things ... against Him [the coming Lord, v.14]" (v.15). They are "mockers" (v.18) of God's ways and seek "sensual" things (v.19). So the explicit notations in Jude of what/who the "ungodly" are directing their speech against is the same thing that Peter was noting, God and God's way, "the way of truth" as Peter put it, which is the way that expounds the "glories" to come for both God and those who believe.
Thus in Jude 8, the parallel is the same as in Peter. In v.9 a good angel ("Michael") refuses to rebuke one who deserves rebuke ("the devil"), which is the parallel thought of good angels not rebuking the ungodly false teachers in 2 Pet 2:11, yet these ungodly in Jude blaspheme God and His "glories" He has planned for Himself and His believers.
The Parallel Contrast
So the parallel contrast in both 2 Peter and Jude is this:
Good angels (who are greater than men as noted here in 2 Pet 2:11) do not bring accusation against the actions of those who deserve it—the ungodly (whether false teachers or Satan)
Ungodly/False Teachers (of men, who are lesser than angels; cf. Heb 2:6-7) do bring accusation against the actions/plans/faith of those who do not deserve it—the godly (whether believers or God)
So in both Peter's work and the parallel passage in Jude, the "glories" are best seen as those things that are explicitly mentioned as such by Peter, and those things explicitly stated as being spoken against both in Peter and Jude. Those things are the "glories" God has planned for Himself, His Son, and those believing Him, all based on Christ's work on the cross.