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Peter almost certainly didn't think of canonicity the way we do today. As Ignatius Theophorus points out, the Greek word (as used by New Testament writers) refers to sacred writings. In its most common use among early Christians, the word γραφὰς referred to those writings that could be read in church; however, Clement, bishop of Rome in the late first ...

It is often believed that the author of the second book references the first book. This is based on both using otherwise rare words (such as "multiply" in Jude 2 being used in 1 Peter 1:2 and 2 Peter 1:2) and themes ("our common salvation" in Jude 3 and "a faith of the same kind as ours" in 2 Peter 1:2). Whether Jude quotes 2 Peter or 2 Peter uses content ...

From my understanding of Strong's and Thayer's, γραφὰς always means, "sacred writings." It does not necessarily imply the entire canon as Christ used the word to refer (presumably) to the Tanach. In addition, it does not even imply which canon is to be trusted (as there were several present at that time). All of that being said, I think it is fairly safe to ...

ταρταρώσας is defined as: ταρταρόω (Τάρταρος ‘the Netherworld’) 1 aor. ἐταρτάρωσα (Acusilaus Hist. [V B.C.]: 2 Fgm. 8 Jac. I p. 50; Lydus, Men. 4, 158 p. 174, 26 W.; cp. Sext. Emp., Pyrrh. Hypot. 3, 24, 210 ὁ Ζεὺς τὸν Κρόνον κατεταρτάρωσεν [this compound several times in Ps.—Apollod.: 1, 1, 4; 1, 2, 1, 2; 1, 2, 3]. Tartarus, thought of by the ...

After thinking about it some more, there is a medium strength argument to be made that Peter here supports any letter submitted by Paul under his ministry, past or future. It is an argument not directly from the text, but from omission. In other words, Peter says that people twist Paul’s writings, in the same way that they do scripture. He does not logically ...