Thess 5:2; 3:14 with Thess 5:23. The author of 2 Peter had a relationship with the Gospel tradition, mainly in the Transfiguration of Jesus, 1:4 with Mark 9:1; 1:11 with Mark 9:1; 1:16,18 with Mark 9:2-10; 1:17 with Matthew 17:5; 1:19 with Mark 9:4; and in the promise of the Second Coming, 3:10b with Mark 13:31 or Luke 21:33. The book also shares a number of passages with the Epistle of Jude, 1:5 with Jude 3; 1:12 with Jude 5; 2:1 with Jude 4; 2:4 with Jude 6; 2:5 with Jude 5; 2:6 with Jude 7; 2:10–11 with Jude 8–9; 2:12 with Jude 10; 2:13–17 with Jude 11–13; 2:18 with Jude 16; 3:2f with Jude 17f; 3:3 with Jude 18; 3:14 with Jude 24; and 3:18 with Jude 25. Because the Epistle of Jude is much shorter than 2 Peter, and due to various stylistic details, the scholarly consensus is that Jude was the source for the similar passages of 2 Peter. Tartarus is mentioned in 2 Peter 2:4 as devoted to the holding of certain fallen angels. It is elaborated on in Jude 6. Jude 6 however, is a clear reference to the Book of Enoch. Bauckham suggests that 2 Peter 2:4 is partially dependent on Jude 6 but is independently drawing on paraenetic tradition that also lies behind Jude 5–7. The paraenetic traditions are in Sirach 16:7–10, Damascus Document 2:17–3:12, 3 Maccabees 2:4–7, Testament of Naphtali 3:4–5 and Mishna Sanhedrin 10:3. Outline Chapter 1 The chapters of this epistle show a triangular relationship between Christology (chapter 1), ethics (chapter 2) and eschatology (chapter 3). At the beginning of chapter 1, the author calls himself "Simeon Peter" (see Acts 15:14). This detail, for the scholar Rob. van Houwelingen, is evidence of the authenticity of the letter. The letter gives a list of seven virtues in the form of a ladder; Love, Brotherly affection, Godliness, Steadfastness, Self-control, Knowledge, and Excellence. Through the memory of Peter (1:12–15), the author encourages the addressees to lead holy and godly lives (11b); in verse 13 the author speaks of righteousness (being just) in a moral sense and in verse 14 his line of argument reaches a climax as the addressees are encouraged to do all they can to be found blameless (1 Thess 5:23). In short the author is concerned to encourage his addressees to behave ethically without reproach (1:5–7; 3:12–14), probably because of