2 Peter 3:10-13

3:10 But the day of the Lord will come like a thief; when it comes, ¹  the heavens will disappear ²  with a horrific noise, ³  and the celestial bodies ⁴  will melt away ⁵  in a blaze, ⁶  and the earth and every deed done on it ⁷  will be laid bare. ⁸  3:11 Since all these things are to melt away ⁹  in this manner, ¹⁰  what sort of people must we ¹¹  be, conducting our lives in holiness and godliness, ¹²  3:12 while waiting for and hastening ¹³  the coming of the day of God? ¹⁴  Because of this day, ¹⁵  the heavens will be burned up and ¹⁶  dissolve, and the celestial bodies ¹⁷  will melt away in a blaze! ¹⁸  3:13 But, according to his promise, we are waiting for ¹⁹  new heavens and a new earth, in which ²⁰  righteousness truly resides. ²¹ 

[3:10]  ¹ tn Grk “in which.”

[3:10]  ² tn Or “pass away.”

[3:10]  ³ tn Or “hissing sound,” “whirring sound,” “rushing sound,” or “loud noise.” The word occurs only here in the NT. It was often used of the crackle of a fire, as would appear appropriate in this context.

[3:10]  ⁴ tn Grk “elements.” Most commentators are agreed that “celestial bodies” is meant, in light of this well-worn usage of στοιχεῖα (stoiceia) in the 2nd century and the probable allusion to Isa 34:4 (text of Vaticanus). See R. Bauckham, Jude, 2 Peter [WBC], 315-16 for discussion.

[3:10]  ⁵ tn Grk “be dissolved.”

[3:10]  ⁶ tn Grk “being burned up.”

[3:10]  ⁷ tn Grk “the works in it.”

[3:10]  ⁸ tc One of the most difficult textual problems in the NT is found in v. 10. The reading εὑρεθήσεται (Jeureqhsetai), which enjoys by far the best support (א B K P 0156^vid 323 1241 1739^txt pc) is nevertheless so difficult a reading that many scholars regard it as nonsensical. (NA²⁷ lists five conjectures by scholars, from Hort to Mayor, in this text.) As R. Bauckham has pointed out, solutions to the problem are of three sorts: (1) conjectural emendation (which normally speaks more of the ingenuity of the scholar who makes the proposal than of the truth of the conjecture, e.g., changing one letter in the previous word, ἔργα [erga] becomes ἄργα [arga] with the meaning, “the earth and the things in it will be found useless”); (2) adoption of one of several variant readings (all of which, however, are easier than this one and simply cannot explain how this reading arose, e.g., the reading of Ì⁷² which adds λυόμενα [luomena] to the verb – a reading suggested no doubt by the threefold occurrence of this verb in the surrounding verses: “the earth and its works will be found dissolved”; or the simplest variant, the reading of the Sahidic mss, οὐχ [ouc] preceding ἑυρεθήσεται – “will not be found”); or (3) interpretive gymnastics which regards the text as settled but has to do some manipulation to its normal meaning. Bauckham puts forth an excellent case that the third option is to be preferred and that the meaning of the term is virtually the equivalent of “will be disclosed,” “will be manifested.” (That this meaning is not readily apparent may in fact have been the reason for so many variants and conjectures.) Thus, the force of the clause is that “the earth and the works [done by men] in it will be stripped bare [before God].” In addition, the unusualness of the expression is certainly in keeping with the author’s style throughout this little book. Hence, what looks to be suspect because of its abnormalities, upon closer inspection is actually in keeping with the author’s stylistic idiosyncrasies. The meaning of the text then is that all but the earth and men’s works will be destroyed. Everything will be removed so that humanity will stand naked before God. Textually, then, on both external and internal grounds, εὑρεθήσεται commends itself as the preferred reading.

[3:11]  ⁹ tn Grk “all these things thus being dissolved.”

[3:11]  ¹⁰ tn Or “thus.”

[3:11]  ¹¹ tc ‡ Most mss have a pronoun with the infinitive – either ὑμᾶς (Jumas, “you”; found in A C^[*^] P Ψ 048^vid 33 1739 Ï, as well as the corrector of Ì⁷² and second corrector of א), ἡμᾶς (Jhmas, “we”; read by א* 630 2464 al), or ἑαυτούς (Jeautous, “[you your]selves/[we our]selves,” read by 1243). But the shorter reading (with no pronoun) has the support of Ì^72*,74vid B pc. Though slim, the evidence for the omission is nevertheless the earliest. Further, the addition of some pronoun, especially the second person pronoun, seems to be a clarifying variant. It would be difficult to explain the pronoun’s absence in some witnesses if the pronoun were original. That three different pronouns have shown up in the mss is testimony for the omission. Thus, on external and internal grounds, the omission is preferred. For English style requirements, however, some pronoun has to be added. NA ²⁷ has ὑμᾶς in brackets, indicating doubt as to its authenticity.

[3:11]  ¹² tn Grk “in holy conduct and godliness.”

[3:12]  ¹³ tn Or possibly, “striving for,” but the meaning “hasten” for σπουδάζω (spoudazw) is normative in Jewish apocalyptic literature (in which the coming of the Messiah/the end is anticipated). Such a hastening is not an arm-twisting of the divine volition, but a response by believers that has been decreed by God.

[3:12]  ¹⁴ sn The coming of the day of God. Peter elsewhere describes the coming or parousia as the coming of Christ (cf. 2 Pet 1:16; 3:4). The almost casual exchange between “God” and “Christ” in this little book, and elsewhere in the NT, argues strongly for the deity of Christ (see esp. 1:1).

[3:12]  ¹⁵ tn Grk “on account of which” (a subordinate relative clause in Greek).

[3:12]  ¹⁶ tn Grk “being burned up, will dissolve.”

[3:12]  ¹⁷ tn See note in v. 10 on “celestial bodies.”

[3:12]  ¹⁸ tn Grk “being burned up” (see v. 10).

[3:13]  ¹⁹ tn Or possibly, “let us wait for.” The form in Greek (προσδόκωμεν, prosdokwmen) could be either indicative or subjunctive. The present participle in v. 14, however, is best taken causally (“since you are waiting for”), suggesting that the indicative is to be read here.

[3:13]  ²⁰ tn The relative pronoun is plural, indicating that the sphere in which righteousness dwells is both the new heavens and the new earth.

[3:13]  ²¹ tn Grk “dwells.” The verb κατοικέω (katoikew) is an intensive cognate of οἰκέω (oikew), often with the connotation of “taking up residence,” “settling down,” being at home,” etc. Cf., e.g., Matt 2:23; Acts 17:26; 22:12; Eph 3:17; Col 1:19; 2:9. Hence, the addition of the adverb “truly” is implicit in the connotation of the verb in a context such as this.