2 Peter 3:1-10, 17-18

2 Peter 3:1-10, 17-18
Narrative Lectionary


This is now, beloved,I the secondII letterIII I am writingIV to you;

Notes on verse 1a

I “beloved” = agapetos. From agape (love, goodwill, benevolence; God’s divine love); from agapao (to love, take pleasure in, esteem; to prefer). This is Beloved or very dear one. It is a title for the Messiah, but also for Christians. Properly, this is one who personally experiences God’s love.
II “second” = deuteros. From duo (two, both). This is second, twice, again. It is part of where “Deuteronomy” comes from, which means “second law” or “a repetition of the law.” See https://en.wiktionary.org/wiki/Deuteronomy
III “letter” = epistole. From epistello (to write, communicate through letter); {from epi (on, upon, against, what is fitting) + stello (to send, set, arrange, prepare, gather up); from histemi (to stand, place, establish, appoint, stand ready, be steadfast)}. This is an epistle, letter, or other written message. This is where the word “epistle” comes from.
IV “writing” = grapho. This is to write or describe. It is where the word “graphic” comes from.

in them I am trying to arouseV your sincereVI intentionVII by remindingVIII you 

Notes on verse 1b

V “arouse” = diegeiro. 6x in NT. From dia (through, because of, across, thoroughly) + egeiro (to awake, raise up or lift up; to get up from sitting or lying down, to get up from sleeping, to rise from a disease or from death; figuratively, rising from inactivity or from ruins). This is to wake totally, arise, or raise in a literal or figurative sense.
VI “sincere” = eilikrines. 2x in NT. Perhaps from heile (ray of the sun) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging). This is unmixed or pure. It is something that is seen in the sunlight or full light and judged positively. It can also be a full light that brings insight or discernment.
VII “intention” = dianoia. 12x in NT. From dia (through, because of, across, thoroughly) + noieo (to perceive, think, understand); {from nous (mind, understanding, reasoning faculty, intellect, capacity to reflect); from ginosko (to know, recognize, realize, perceive, learn; gaining knowledge through personal experience)}. This is thought, intellect, or insight. It is thorough, critical thinking to reason through issues to reach a conclusion that is both logically sound and personal.
VIII “reminding” = hupomnesis. 3x in NT. From hupomimnesko (to remind, call attention to); {from hupo (by, under, about, subordinate to) + mimnesko (to remind or remember; memory through an active, intentional process or being mindful; not incidentally or accidentally remembering); {from mnaomai (to remember; by implication give reward or consequence); perhaps from meno (to stay, abide, wait, endure)}. This is a remembrance, reminder.

that you should rememberIX the wordsX spoken in the pastXI

Notes on verse 2a

IX “remember” = mimnesko. Related to “reminding” in v1. See note VIII above.
X “words” = rhema. From rheo (to speak, command, make, say, speak of); from ereo (to all, say, speak of, tell; denotes ongoing speech). This is word, which implies a matter or thing spoken, a command, report, promise, thing, or business. Often used for narration, commands, or disputes.
XI “spoken in the past” = prolego. 14x in NT. From pro (before, earlier than, ahead, prior) + lego (to speak, tell, mention). This is to forewarn, state clearly, predict. It is saying ahead of time.

by the holyXII prophetsXIII and the commandmentXIV

Notes on verse 2b

XII “holy” = hagios. From hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). God is totally different from humanity and thus set apart. That which is consecrated to worship God (elements of worship) or to serve God (as the saints) are holy because they are now set apart for God’s purposes. Holy because important to God. This is sacred physically, pure. It can be morally blameless or ceremonially consecrated.
XIII “prophets” = prophetes. From pro (before, in front of, earlier than) + phemi (to declare, say, use contrasts in speaking to shed light on one point of view); {from phao (to shine) or phaino (to bring light, cause to appear, shine, become visible or clear)}. This is a prophet or poet – one who speaks with inspiration from God.
XIV “commandment” = entole. From entellomai (to charge, command, give orders or instructions) {from en (in, on, at, by, with) + tellomai (to accomplish); {from telos (an end, aim, purpose, completion, end goal, consummation, tax; going through the steps to complete a stage or phase and then moving on to the next one)}}. This is an order, command, ordinance, or law. It focuses on the purpose of the command and its end result.

of the LordXV and SaviorXVI spoken through your apostles.XVII 

Notes on verse 2c

XV “Lord” = Kurios. From kuros (authority, supremacy). This is a respectful address meaning master or sir. It refers to one who has control or power greater than one’s own. So, it was also applied to God and Jesus as Master or Lord.
XVI “Savior” = Soter. From sozo (to save, heal, preserve, or rescue. Properly, this is taking someone from danger to safety. It can be delivering or protecting literally or figuratively); from sos (safe, rescued, well). This is savior, deliverer, preserver.
XVII “apostles” = apostolos. Related to “letter” in v1. From apostello (to send, send away, send forth as a messenger, to commission); {from apo (from, away from) + stello (see note III above)}. This is a messenger – someone sent out on a mission as an envoy or delegate. It can also refer to someone set at liberty. Generally, this is a messenger who is meant to be a representative of the one who sent them. They are thus, set apart on a mission literally or figuratively.

FirstXVIII of all you must understandXIX this, that in the lastXX daysXXI

Notes on verse 3a

XVIII “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.
XIX “understand” = ginosko. Related to “intention” in v1. See note VII above.
XX “last” = eschatos. Related to eschaton (end, last); perhaps from echo (to have, possess, hold). This is last, end, extreme, final. It is often used to discuss the end times, prophecies of the future, and the afterlife. The branch of theology focusing on all these topics is called “eschatology.”
XXI “days” = hemera. Perhaps from hemai (to sit). This is day, time, or daybreak.

scoffersXXII will come,XXIII scoffingXXIV

Notes on verse 3b

XXII “scoffers” = empaiktes. Related to “scoffing” in v3. 2x in NT. From empaizo (see note XXIV below). This is a mocker or scoffer. It could suggest someone who is a false teacher.
XXIII “come” = erchomai. This is to come or go.
XXIV “scoffing” = empaigmos. 2x in NT. From empaizo (to mock, ridicule, jeer); {from en (in, on, at, by, with, among) + paizo (to play like a child does – can include singing and dancing); {from pais (child, youth, servant, slave); perhaps from paio (to strike or sting)}}. This is mockery, scoffing, or scorn.

and indulgingXXV their ownXXVI lustsXXVII 

Notes on verse 3c

XXV “indulging” = poreuomai. From poros (ford, passageway). This is to go, travel, journey, or die. It refers to transporting things from one place to another and focuses on the personal significance of the destination.
XXVI “own” = idios. This is something that belongs to you or that is personal, private, apart. It indicates a stronger sense of possession than a simple possessive pronoun. This is where “idiot” comes from (denoting someone who hasn’t had formal training or education and so they rely on their own understanding).
XXVII “lusts” = epithumia. From epithmueo (long for, set one’s heart on, yearn, desire); {from epi (on, upon, at, what is fitting) + thumos (passion, wrath; actions emerging from passion or impulse) {from thuo (to rush along, breathe violently, offer sacrifice)}}. This is desire, a longing built on passionate emotion or urges. This can be a positive or a negative passion (lust or eagerness).

and saying,XXVIII “Where isXXIX the promiseXXX of his coming?XXXI

Notes on verse 4a

XXVIII “saying” = lego. Related to “spoken in the past” in v2. See note XI above.
XXIX “is” = eimi. This is to be, exist.
XXX “promise” = epaggelia. From epi (on, upon, against, what is fitting) + aggello (to announce, report); {from aggelos (angel, messenger); probably from ago (to lead, bring, carry, guide, drive)}. This is a summons, promise, or message. It is a formal promise that is officially sanctioned. In the New Testament, this usually refers to a promise made in the Old Testament.
XXXI “coming” = parousia. Related to “is” in v4. From pareimi (to be present, have come) {from para (from beside, by, in the presence of) + eimi (see note XXIX above)}. This is presence, coming, arrival, advent. Properly, it was the term for an official visit of a king or someone else with formal authority. It is used specifically in the New Testament to refer to Jesus’s second coming.

For ever since our ancestorsXXXII died,XXXIII all thingsXXXIV

Notes on verse 4b

XXXII “ancestors” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.
XXXIII “died” = koimao. 18x in NT. From keimai (to lie, recline, set, be appointed, be destined). This is to sleep or put to sleep. Figuratively, it can mean to die. In the New Testament, it is used 15x for death and 3x for sleep.
XXXIV “all things” = pas. This is all or every.

continueXXXV as they were from the beginningXXXVI of creation!”XXXVII 

Notes on verse 4c

XXXV “continue” = diameno. Related to “reminding” in v1 & “remember” in v2. 5x in NT. From dia (through, because of, across, thoroughly) + meno (see note VIII above). This is to remain or continue.
XXXVI “beginning” = arche. From archomai (to begin or rule); from archo (to rule, begin, have first rank or have political power). Properly, this is what is first. In a temporal sense, that is beginning or origin. It can also refer to the one who ranks first, i.e. king or ruler. So, it can also be magistrate, power, or principality. It can be used more generally for what is preeminent.
XXXVII “creation” = ktisis. 19x in NT. From ktizo (to build, create, form, shape; God’s acts of creation); probably akin to ktaomai (to get, purchase, possess). This is creation, creature, or ordinance. It is also used for when a city is founded and creation as origin.

They deliberatelyXXXVIII ignoreXXXIX this fact, that by the wordXL of GodXLI

Notes on verse 5a

XXXVIII “deliberately” = thelo. This is to wish, desire, will, or intend. It is to choose or prefer in a literal or figurative sense. It can also mean inclined toward or take delight in. It can have a sense of being ready to act on the impulse in question.
XXXIX “ignore” = lanthano. 6x in NT– same as “entertained angels unawares” in Hebrew 13:2. This is concealed, hidden, unnoticed. It is to shut one’s eyes to, unwittingly, unawares.
XL “word” = logos. Related to “spoken in the past” in v2 & “saying” in v4. From lego (see note XI above). This is word, statement, speech, analogy. It is a word that carries an idea or expresses a thought, a saying. It could refer to a person with a message or reasoning laid out in words. By implication, this could be a topic, line of reasoning, or a motive. It can be used for a divine utterance or as Word – Christ.
XLI “God” = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.

heavensXLII existedXLIII long agoXLIV

Notes on verse 5b

XLII “heavens” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
XLIII “existed” = eimi. Same as “is” in v4. See note XXIX above.
XLIV “long ago” = ekpalai. 2x in NT – both in 2 Peter. From ek (from, from out of) + palai (long ago, former, ancient, in the past); {perhaps from palin (back, again, further); probably from the same as pale (wrestling, struggle, conflict); from pallo (to sway or vibrate)}. This is long ago or for a long time.

and an earthXLV was formedXLVI out of waterXLVII and by means of water, 

Notes on verse 5c

XLV “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.
XLVI “formed” = sunistemi. Related to “letter” in v1 & “apostles” in v2. 16x in NT. From sun (with, together with) + histemi (see note III above). This is to establish, exhibit, demonstrate, stand together, prove.
XLVII “water” = hudor. Perhaps from huetos (rain); from huo (to rain). This is water literal or figurative. It is one of the roots that “hydrogen” and “hydroelectric” come from.

through which the worldXLVIII of that time was delugedXLIX with water and perished.L 

Notes on verse 6

XLVIII “world” = kosmos. Perhaps from the base of komizo (to carry, convey, recover); from komeo (to take care of). This is order, the world, the universe, including its inhabitants. Literally, this is something that is ordered so it can refer to all creation. It can also refer to decoration in the sense that something is better ordered and, thus, made more beautiful. This is where “cosmos” and “cosmetics” come from.
XLIX “deluged” = katakluzo. 1x in NT. From kata (down, against, throughout, among) + akin to kludon (billow of water, wave, surge of the sea); {from kluzo (to wash over)}. This is to overwhelm, wash down, or flood.
L “perished” = apollumi. From apo (from, away from) + ollumi (to destroy or ruin; the loss that comes from a major ruination). This is to destroy, cut off, to perish – perhaps violently. It can also mean to cancel or remove.

But by the same wordLI the present heavens and earth have been reservedLII for fire,LIII being keptLIV

Notes on verse 7a

LI “word” = logos. Same as “word” in v5. See note XL above.
LII “reserved” = thesaurizo. 8x in NT. From thesauros (treasure, storehouse, deposit; wealth in a literal or figurative sense); from the same as tithemi (to place, lay, set, establish). This is to store up or treasure up – to amass in a literal or figurative sense. This is where the word “thesaurus” comes from.
LIII “fire” = pur. This is fire, lightning, heat from the sun. Figuratively, it can refer to strife or trials.
LIV “kept” = tereo. From teros (a guard or a watch that guards keep); perhaps related to theoreo (gazing, beholding, experiencing, discerning; looking at something to analyze it and concentrate on what it means; the root of the word “theatre” in that people concentrate on the action of the play to understand its meaning); from theaomai (to behold, look upon, see, contemplate, visit); from thaomai (to gaze at a spectacle; to look at or contemplate as a spectator; to interpret something in efforts to grasp its significance); from theoros (a spectator or envoy). This is to guard, observe, keep, maintain, or preserve. It can also be used figuratively for spiritual watchfulness. It is guarding something from being lost or harmed – keeping an eye on it. Contrast the Greek phulasso, which is to guard something so that it doesn’t escape. Also contrast koustodia, which generally denotes a fortress or military presence. This word can mean fulfilling commands, keeping in custody, or maintaining. It can also figuratively mean to remain unmarried.

until the day of judgmentLV and destructionLVI of the godless.LVII

Notes on verse 7b

LV “judgment” = krisis. Related to “sincere” in v1. From krino (see note VI above). This is a judging or a sentence. It is often used of God’s judgment, but can also be any accusation or condemnation. This is where the word “crisis” comes from.
LVI “destruction” = apoleia. Related to “perished” in v6. 18x in NT. From apollumi (to destroy, cut off, to perish – perhaps violently; to cancel or remove); {from apo (from, away from) + ollumi (see note L above)}. This is destruction, loss, something cut off, ruin, perdition. It can be any kind of loss whether tangible, spiritual, or eternal.
LVII “godless” = asebes + anthropos. Asebes is 9x in NT. From a (not) + sebo (to worship, revere, adore, be devout; properly this is personally placing a high value on someone or something, showing respect). Properly, this is being irreverent, not acting with appropriate respect or declining to show honor to the sacred. So, it could be ungodly, impious, wicked, or irreverent. Anthropos is probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.

But do not ignore this oneLVIII fact,LIX beloved, that with the Lord one day is like a thousandLX years, and a thousand years are like one day. The Lord is not slowLXI about his promise, as some thinkLXII of slowness,LXIII

Notes on verses 8-9a

LVIII “one” = heis. This is one, a person, only, some.
LIX “fact” = houtos. Literally, “this.”
LX “thousand” = chilioi. 11x in NT– 2 in 2 Peter & 9 in Revelation. This is a thousand literal and figurative. Figuratively, it can mean total inclusion.
LXI “is…slow” = braduno. 2x in NT. From bradus (slow, dull, unhurried). This is to slow, delay, or loiter. It can imply excess slowness or lateness.
LXII “think” = hegeomai. Related to “promise” in v4. From ago (see note XXX above). This is to think, suppose, have an opinion. It is to lead the way, what comes in front or first, initial thought, high esteem or authority. It can refer to one who commands in an official capacity. This word shares a root with the word “hegemony.”
LXIII “slowness” = bradutes. Related to “is…slow” in v9. 1x in NT. Akin to bradus (see note LXI above). This is slowness or delay.

but is patientLXIV with you, not wantingLXV any to perish but all to comeLXVI to repentance.LXVII 

Notes on verse 9b

LXIV “is patient” = makrothumeo. Related to “lusts” in v3. 10x in NT. From makros (long, long lasting) {from mekos (length); probably related to megas (great or large)} + thumos (see note XXVII above). This is properly long tempered. It refers to one who delays anger, perseveres, or is patient. One could also say longsuffering or forbearing.
LXV “wanting” = boulomai. This is to wish, desire, intend. Also, to plan with great determination.
LXVI “come” = choreo. 10x in NT. From choros (a particular space or place); from chora (space, land, region, fields, open area); from chasma (gap, gulf, chasm, open space); from chasko (to gape, yawn). This is to leave in order to make room or space. It can also be to advance, receive, accept, or make progress. Figuratively, it can also refer to being open-hearted.
LXVII “repentance” = metanoia. Related to “intention” in v1 & “understand” in v3. From meta (with, among, after, beyond) + noieo (see note VII above). This is literally to change one’s mind – to choose to think differently and so to act differently because of a moral compunction. It is an intentional change to the inner self. This word shares a root with the English “paranoia.”

10 But the day of the Lord will comeLXVIII like a thief,LXIX and then the heavens will pass awayLXX with a loud noise,LXXI

Notes on verse 10a

LXVIII “come” = heko. This is to come or arrive as at a final destination or goal. It can also mean being present in a literal or figurative sense.
LXIX “thief” = kleptes. 16x in NT. From klepto (to steal secretively). This is a thief that steals using stealth rather than violence. It is a thief in a literal or figurative sense.
LXX “pass away” = parerchomai. Related to “come” in v3. From para (from beside, by) + erchomai (see note XXIII above). This is pass by, neglect, disregard. Figuratively, it can mean to perish or to become void.
LXXI “loud noise” = rhoizedon. 1x in NT. From rhoizos (the sound of an arrow whirring past). This is a roar, whiz, a loud, rushing sound.

and the elementsLXXII will be destroyedLXXIII with fire,LXXIV and the earth and everything that is doneLXXV on it will be disclosed.LXXVI

Notes on verse 10b

LXXII “elements” = stoicheion. 7x in NT. From the same as stoicheo (walking in rows, according to a uniform cadence; it can be marching in military style; figuratively, it is one’s walk of life, living piously); from stoichos (a row) or from steicho (in a line). This is part of a row. So, it could be a letter in the alphabet, something rudimentary or a fundamental element of something else. Figuratively, it is primary principles that are orderly. It can aso refer to heavenly bodies or core sensibility.
LXXIII “destroyed” = luo. This is to loose, release, or untie. Figuratively, it can mean to break, destroy, or annul. This is releasing what had been withheld.
LXXIV “fire” = kausoo. 2x in NT – both in 2 Peter 3. From kausis (burning); from kaio (to burn, light, kindle). This is to burn up. It entails great heat.
LXXV “done” = ergon. From ergo (to work, accomplish, do). This is work, task, deed, labor, effort.
LXXVI “disclosed” = heurisko. This is to find, learn, or obtain. It is to discover something, which generally implies a period of searching for it. This is to find in a literal or figurative sense. This is where the word “heuristic” comes from.

17 You therefore, beloved, since you are forewarned,LXXVII bewareLXXVIII that you are not carried awayLXXIX

Notes on verse 17a

LXXVII “forewarned” = proginosko. Related to “intention” in v1 & “understand” in v3 & “repentance” in v9. 5x in NT. From pro (before, first, in front of, earlier) + ginosko (see note VII above). This is to know ahead of time, foresee, or ordain.
LXXVIII “beware” = phulasso. This is to guard something so that it doesn’t escape – to watch over it vigilantly. This is being on guard in a literal or figurative sense.
LXXIX “carried away” = sunapago. Related to “promise” in v4 & “think” in v9. 3x in NT. From sun (with, together with) + apago (to lead away, take away, or bring; figuratively, being led astray or put to death); {from apo (from, away from) + ago (see note XXX above)}. This is to carry away, to align oneself with, seduce, yield, lead astray.

with the errorLXXX of the lawlessLXXXI and loseLXXXII your own stability.LXXXIII 

Notes on verse 17b

LXXX “error” = plane. 10x in NT. From planos (wandering, misleading, a deceiver or imposter). This is wandering. Figuratively, it can refer to error, sin, delusion, fraudulence. It can also mean one who strays from piety.
LXXXI “lawless” = athesmos. Related to “reserved” in v7. 2x in NT – both in 2 Peter. From a (not, without) + thesmos (law, custom) OR from a (not, without) + tithemi (see note LII above). This is lawless, out of usual place or order. It can be criminal or wicked.
LXXXII “lose” = ekpipto. 10x in NT. From ek (from, from out of) + pipto (to fall in a literal or figurative sense). This is to fall off, fade away, fail, leave a straight path on the sea, flower withering, be fruitless, be inefficient.
LXXXIII “stability” = sterigmos. Related to “letter” in v1 & “apostles” in v2 & “formed” in v5. 1x in NT. From sterizo (to make fast, support, strengthen, establish, fix firmly, to go resolutely); from sterigx (a support, plant down); akin to histemi (see note III above). This is firmness, fixed, stability.

18 But growLXXXIV in the graceLXXXV and knowledgeLXXXVI of our Lord and Savior JesusLXXXVII Christ.LXXXVIII

Notes on verse 18a

LXXXIV “grow” = auxano. From auksano (to grow or enlarge, whether literal or figurative). This is growing whether in size or mature or greatness or some other metric.
LXXXV “grace” = charis. From chairo (to rejoice, be glad; used to say hello; properly, delighting in the grace of God or experiencing God’s favor); from char– (to extend favor, lean towards, be inclined to be favorable towards). This is grace, kindness, favor, gratitude, thanks. It is the sense of being inclined to or favorable towards – leaning towards someone to share some good or benefit. This can be literal, figurative, or spiritual. It is grace as abstract concept, manner, or action.
LXXXVI “knowledge” = gnosis. Related to “intention” in v1 & “understand” in v3 & “repentance” in v9 & “forewarned” in v17. From ginosko (see note VII above). This is knowing, knowledge, understanding, wisdom. It is direct knowledge – working knowledge that links theory and application.
LXXXVII “Jesus” = Iesous. From Hebrew Yehoshua (Joshua, the Lord is salvation); {from YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone)}. This is Jesus or Joshua in Greek – the Lord saves or the Lord is salvation.
LXXXVIII “Christ” = Christos. From chrio (consecrate by anointing with oil; often done for prophets, priests, or kings). Literally, the anointed one, Christ. The Greek word for Messiah.

To him be the gloryLXXXIX both now and to the day of eternity.XC Amen.XCI

Notes on verse 18b

LXXXIX “glory” = doxa. From dokeo (to have an opinion, seem, appear, suppose; a personal judgment; to think); from dokos (opinion). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship.
XC “eternity” = aion. From the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age.
XCI “Amen” = Amen. From Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.

Image credit: “Four Horsemen of the Apocalypse” by Siku and Edge Chatelier of SIKU – Edge Group.

You May Also Like

Leave a Reply