Reverse Torah Lookup

2 Peter

3 chapters · 5 connections · 5 Torah instructions

Each connection below shows a verse from 2 Peter, the Torah law it invokes, and the analysis of how the passage executes, fulfills, or engages the Mosaic legal framework. Torah references are drawn from the Five Books of Moses — Genesis through Deuteronomy.

Chapter 1 The Prophetic-Inspiration Statute and the Divine Self-Disclosure Channel

2 Peter 1:19-21

We have also a more sure word of prophecy; whereunto ye do well that ye take heed... Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

Deuteronomy 18:18

I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him.

Peter's declaration that prophecy came not by human will but as holy men were moved by the Holy Spirit invokes the Deuteronomy 18 prophetic-inspiration statute. Moses established that the LORD's prophets would have the divine words put in their mouths — the statutory mechanism of prophetic inspiration. Peter applies this Mosaic principle universally to all scripture: the same divine-words-in-the-mouth mechanism that Deuteronomy 18 established for the prophets describes how all scriptural prophecy operates — not by private human interpretation but by divine inspiration.

Chapter 2 The Noah Righteous-Preacher Statute, the Sodom-and-Gomorrah Judgment, and the Balaam Donkey Narrative

2 Peter 2:5

And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing in the flood upon the world of the ungodly;

Genesis 6:13-14

And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch.

Peter invokes the Genesis 6 Noah-and-flood narrative as the first of three covenant judicial precedents establishing that the LORD judges the ungodly while preserving the righteous. The Genesis 6 warning-and-ark-building command constitutes the covenant pattern: God warned through Noah (a preacher of righteousness), provided the means of escape (the ark), and executed judgment on the ungodly world. This Genesis 6 judgment-and-preservation pattern is the constitutional precedent Peter cites for the certainty of eschatological judgment.

2 Peter 2:6-8

And turning the cities of Sodom and Gomorrha into ashes condemned them with an overthrow, making them an ensample unto those that after should live ungodly; And delivered just Lot, vexed with the filthy conversation of the wicked:

Genesis 19:24-25

Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground.

Peter's second judgment precedent invokes the Genesis 19 Sodom-and-Gomorrah destruction as the constitutional example set before all subsequent ungodly people. The statute of divine judgment was enacted at Sodom — brimstone and fire from heaven overthrowing the cities — establishing the permanent covenant pattern: covenant-defying wickedness incurs total destruction while the righteous Lot was delivered. The Genesis 19 event is constitutionally set forth as an 'ensample' — the permanent instructional precedent for covenant judgment.

2 Peter 2:15-16

Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet.

Numbers 22:21-30

And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him... And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

Peter invokes the Numbers 22 Balaam-and-talking-donkey narrative as the constitutional precedent for the madness of false-prophet-for-hire conduct. The Numbers 22 account records the divine rebuke of Balaam's avarice through the donkey's speech — a dumb animal rebuking the prophet's madness. Peter applies this Numbers 22 precedent to the false teachers: their way is Balaam's way (mercenary prophecy), and the same divine rebuke that used a donkey to stop Balaam will stop them.

Chapter 3 The Creation-by-Word Statute, the Flood Judgment, and the New-Creation Promise

2 Peter 3:5-6

For this they willingly are ignorant of, that by the word of God the heavens were of old, and the earth standing out of the water and in the water: Whereby the world that then was, being overflowed with water, perished:

Genesis 1:1

In the beginning God created the heaven and the earth.

Peter grounds his eschatological argument in the Genesis 1 creation-by-word statute. The heavens and earth were created by the word of God — establishing that the same divine word that created the cosmos has authority to judge and recreate it. Peter's argument addresses scoffers who deny coming judgment: they are 'willingly ignorant' of the Genesis 1 creation-by-word and the Genesis 7 flood-judgment, both of which establish that the divine word governs cosmic history from creation through judgment to new creation.