2 Peter 3:12

3:12 while waiting for and hastening ¹  the coming of the day of God? ²  Because of this day, ³  the heavens will be burned up and ⁴  dissolve, and the celestial bodies ⁵  will melt away in a blaze! ⁶ 

Psalms 75:3

75:3 When the earth and all its inhabitants dissolve in fear, ⁷ 

I make its pillars secure.” ⁸  (Selah)

Isaiah 14:31

14:31 Wail, O city gate!

Cry out, O city!

Melt with fear, ⁹  all you Philistines!

For out of the north comes a cloud of smoke,

and there are no stragglers in its ranks. ¹⁰ 

Isaiah 24:19

24:19 The earth is broken in pieces,

the earth is ripped to shreds,

the earth shakes violently. ¹¹ 

Isaiah 34:4

34:4 All the stars in the sky will fade away, ¹² 

the sky will roll up like a scroll;

all its stars will wither,

like a leaf withers and falls from a vine

or a fig withers and falls from a tree. ¹³ 

[3:12]  ¹ 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]  ² 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]  ³ tn Grk “on account of which” (a subordinate relative clause in Greek).

[3:12]  ⁴ tn Grk “being burned up, will dissolve.”

[3:12]  ⁵ tn See note in v. 10 on “celestial bodies.”

[3:12]  ⁶ tn Grk “being burned up” (see v. 10).

[75:3]  ⁷ tn Heb “melt.”

[75:3]  ⁸ tn The statement is understood in a generalizing sense; God typically prevents the world from being overrun by chaos. One could take this as referring to an anticipated event, “I will make its pillars secure.”

[14:31]  ⁹ tn Or “despair” (see HALOT 555 s.v. מוג). The form נָמוֹג (namog) should be taken here as an infinitive absolute functioning as an imperative. See GKC 199-200 §72.v.

[14:31]  ¹⁰ tn Heb “and there is no one going alone in his appointed places.” The meaning of this line is uncertain. בּוֹדֵד (boded) appears to be a participle from בָּדַד (badad, “be separate”; see BDB 94 s.v. בָּדַד). מוֹעָד (mo’ad) may mean “assembly” or, by extension, “multitude” (see HALOT 558 s.v. *מוֹעָד), but the referent of the third masculine pronominal suffix attached to the noun is unclear. It probably refers to the “nation” mentioned in the next line.

[24:19]  ¹¹ tn Once more repetition is used to draw attention to a statement. In the Hebrew text each lines ends with אֶרֶץ (’erets, “earth”). Each line also uses a Hitpolel verb form from a geminate root preceded by an emphatic infinitive absolute.

[34:4]  ¹² tc Heb “and all the host of heaven will rot.” The Qumran scroll 1QIsa^a inserts “and the valleys will be split open,” but this reading may be influenced by Mic 1:4. On the other hand, the statement, if original, could have been omitted by homoioarcton, a scribe’s eye jumping from the conjunction prefixed to “the valleys” to the conjunction prefixed to the verb “rot.”

[34:4]  ¹³ tn Heb “like the withering of a leaf from a vine, and like the withering from a fig tree.”