BHT with Abridged Translator’s Notes2 Peter 3 =
3
“The Lord Is Not Slow to Do What He Promised”
1 This, dear friends, is now the second letter I have written to you. In both of them+ I have tried to stir up, by keeping the truth before you,+ your uncontaminated way of thinking, 2 so that you will keep before your minds the things foretold by the holy prophets and the way of life to which our Lord and Savior summoned you through the apostles who came to you,+ 3 understanding this as of first importance: There will appear in the last days brazen scoffers,+ whose conduct will be governed by+ nothing but their own evil desires, 4 and who will say,+ “What happened+ to this promised ‘coming’ of his? For things are the same now as they were when the patriarchs+ died; everything continues on exactly as it has since the world was first created.”+ 5 They deliberately forget, you see, this fact: It was a certain+ heavens,+ and a certain earth,+ that existed long ago, holding together in their proper arrangement, by God’s command, out from water and by+ water,+ 6 by means of which things the world as it was at that time,+ when it was deluged with water, experienced utter ruin and destruction. 7 The heavens and the earth as they are at present, however, by the same command, are stored up with+ fire, holding God’s weapons in reserve+ for the Day of judgment, when he will heap ruin and destruction on ungodly people.+
8 Yet you must deliberately remember, dear friends, this one thing: One day in the Lord’s sight is like a thousand years, and a thousand years like one day. 9 The Lord is not slow to do what he promised, in the way certain people themselves think of slowness, but is being slow to anger+ and patient with you, not wanting anyone to suffer ruin, but everyone to come to repentance.
10 Now, the Day of the Lord will arrive like a thief, at which time+ the heavens+ will pass away+ with a crackling sound rushing and violent, and the elements, burning with fierce heat, will be unleashed,+ and the earth+ and the things done on it+ will be laid bare.+ 11 Since all these things are in this way to be unleashed, what kind of people ought you to be with respect to+ holy conduct and godly deeds 12 as you await and urgently desire+ the arrival of the Day of God? That Day will light the spark,+ and the heavens, blazing with fire, will be unleashed, and the elements, burning with fierce heat, will melt! 13 Yet in the end+ it is “new heavens and a new earth,”+ in keeping with his promise, that we await, in which righteousness will prevail.+
14 That is why, dear friends, as+ these things you await, you must do everything you can to be found, when laid bare+ before him, without stain or blemish, and at peace, 15 and are to think of our Lord’s great patience and ongoing constraint as salvation—just as our dear brother Paul, too, himself wrote to you according to the wisdom given to him, 16 in the same way he does in all his letters when speaking in them of these matters.+ His letters contain+ some things that are difficult to understand, things that the uninstructed and unstable twist, as they do the rest of the Scriptures, to their own utter ruin and destruction. 17 You, therefore, dear friends, since you have been forewarned,+ must be on your guard, lest, having been led astray by the deceitful error of such vile men, you lose your own stable footing. 18 Rather, continue to grow in the grace and knowledge of our Lord and Savior Jesus the Messiah. To him be the glory both now and into the Day of the age. Amen.
+1:1Lit have received by lot. ME/IT (see BDAG, 581, sv λαγχάνω 1; BSL, 2 Pt 2:1, sv λαγχάνω; L-N, 57.127). Cf, eg, various English translations of λαγχάνω ( lanchanō) at Lk 1:9 and Ac 1:17.+1:1Or in.+1:1Cf Ac 10:44-48, 15:14.+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:2Or because you know, or as you know, or in the knowledge of.+1:2Cf Jn 17:3; 1 Co 1:9; Php 3:8-11; 1 Th 2:12.+1:3Or through.+1:3Or called, or invited.+1:3Or praise, or glory.+1:3Or summoned us by his own glorious power and mighty act. Cf Is 42:8, 42:12, 43:7, 43:21, 48:9; Zc 6:13.+1:4Or through these things, or because of these things. Cf TEV; REB and TNT in ESS (2 Pt), 22.+1:4Lit so that you may become sharers. ME. Cf TEV; REB in ESS (2 Pt), 24. Cf Ac 10; Ga 3:7-9; Eph 1:11-14.+1:4Lit become partakers of/sharers in the divine nature. ME (see JFB, 2:517; L-N, 58.8; NAC [1 and 2 Pt, Jud], 294; UBSHS [2 Pt], 76). Cf Rm 6:5-6, 8:29; 1 Co 15; 2 Co 3:18, 4:7-5:5; Eph 4:24; Php 3:23; Col 3:4; 1 Pt 5:1; Heb 12:10; 1 Pt 1:15-16, 4:6, 5:1; 1 Jn 3:2.+1:4Lit the corruption that is in the world.+1:5Lit bringing to bear all diligence/eagerness/urgency/effort. ME (see BDAG, 939, sv σπουδαίως 1; L-N, 68.64, UBSHS [2 Pt], 78). Cf also L-N, 68.74 (ἀγωνίζομαι).+1:8Lit to you being and increasing/and multiplying. ME. Cf CJB, HCSB, NIV, TEV. The first participle denotes possession, while the meaning of the second participle is similar to 2 Pt 1:2 above.+1:9Lit getting forgetfulness of the cleansing of his past sins. ME(H/OTB) (see ESS [2 Pt], 39; L-N, 29.13; NAC [1 and 2 Pt, Jud], 302; UBSHS [2 Pt], 82. See also Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]).+1:10Lit the summons/calling and election of you, or your calling/summons and election. God is obviously the implied subject here. Cf NASB, NCV, NLT, TEV.+1:10Or to put God’s summons and choice of you beyond doubt. Lit to make the summons/call and choice of you firm/secure. ME (see BDAG, 172, sv βέβαιος 3; interpretation 2 in ESS [2 Pt], 41; L-N, 71.15). Cf NJB, TEV. According to BDAG, βεβαίαν τὴν κλῆσιν καὶ ἐκλογὴν ποιεῖσθαι ( bebaian tēn klēsin kai eklogēn poieisthai) in this context means to “to keep the call in force” (see BDAG, 172, sv βέβαιος 3). Since the supporting statement that follows most likely refers to apostasy (see NAC [1 and 2 Pt, Jud], 305), which is in turn followed by another supporting statement whose content pertains to entry into the Kingdom of God, the interpretation represented in BDAG is most likely correct here. This is further confirmed by the broader context (see, eg, 2 Pt 2:20-22). The implied warning is similar to that of Heb 4:1 and 4:11 (note that σπουδάζω [ spoudazō], the verb used here in 2 Pt 1:10, is also used at Heb 4:11). Cf also Is 50:1; Ezk 3:16-27,14:14, 18:21-29; Jn 15:2; Rm 2:6-10; 1 Co 9:24-10:1-13; 2 Co 6:1; 2 Ti 2:12; 2 Pt 2:20-22; Heb 3:14, 6:1-12; Jud 5; Re 2-3.+1:10Lit these things doing. Cf L-N, 41.7. “These things” refers to the virtues mentioned in vv 5-7.+1:10Or never fall away, or never be overthrown/defeated, or never be lost, or never stumble in sin. Lit never stumble, or never fall. ME(OTB) (see BDAG, 894, sv πταίω 2; ESS [2 Pt], 42; LALS, sv πταίω; Little Kittel, 968, sv πταίω; UBSHS [Rm], 214; UBSHS [2 Pt], 84). Cf, eg, Jb 4:1-6; Ps 37:23-24, 73:1-2; Pr 24:16; Mic 7:8; Rm 11:11.+1:11Lit in this way (referring to the virtues of vv 5-7). The antecedent has been restated in translation because of the play on words Peter makes in this verse.+1:11Cf Re 21:7-8, 26-27.+1:12Lit in the truth that is present. ME (see BDAG, 42, sv ἀλήθεια 2.b.; UBSHS [2 Pt], 87; translation and notes at 2 Th 2:15.). Cf NLT, NRSV, TEV.+1:13Lit in this tabernacle. ME/IT (see L-N, 23.91; translation and notes at 2 Co 5:1). Cf CJB, ISV, NIV, NCV.+1:13Lit by way of reminder, or by way of calling your attention to them.+1:14Lit the removing/setting aside of the tabernacle of me is soon. ME (see note at v 13 above; L-N, 23.111). ME. Cf CJB, HCSB, ISV, NCV, NIV, TEV.+1:14Cf Jn 21:18-19.+1:16Lit that we followed. ME (see UBSHS [2 Pt], 91). Cf TEV; REB and TNT in ESS (2 Pt), 59.+1:16Lit we were eyewitnesses of. ME. Cf CJB, NCV, NLT, TEV.+1:16Lit the majestic splendor of that one. Since the Second Coming is in view here, the verbal information compressed in the verb is meant to be understood as pointing forward to that event (cf translation and notes at Mt 16:28). The point here, as v 19 makes clear, is that the transfiguration was a visionary foreshadowing of the glory in which the Messiah will return at the Second Coming.+1:17Lit such a voice having been brought to him by the Majestic Glory. ME. Cf CJB, NCV, NIV, NLT, TEV. The mismatch in languages here is obvious.+1:19Lit And we have the prophetic word as more firm. ME/IT (see BDAG, 173, sv βεβαιόω 1; L-N, 28.43, 31.90). Cf CJB, ISV, NET, NIV, NLT, TEV. Cf also the translation at Rm 15:8.+1:19Or to which. The LSGNT Notes mark ᾧ ( hō) as a dative of reference.+1:19Cf Is 13:6-9; Ezk 13:5, 30:3; Jl 1:15, 2:1-31, 3:14; Am 5:18, 20; Ob 15; Zp 1:7-14; Ml 4:5; 2 Co 1:14; Php 1:6-10, 2:16; 1 Th 5:2; 2 Th 2:2.+1:19The “morning star” here is most likely a reference to the planet Venus, though some think it possibly refers to the sun (see, eg, ANLEX, 404, sv φωσφόρος; BSL, 2 Pt 1:19, sv φωσφόρος; DBL Greek, #5892; NAC [1 and 2 Pt, Jud], 321; L-N, 1.32). Apart from the sun, Venus is the brightest “star” in the sky, reaching its maximum brightness just before sunrise or just after sunset, depending on where it is in its orbit of the sun. Just as the morning star heralds the end of the night and the beginning of the new day, so the Second Coming will mark the end of this age of darkness and the beginning of His Day. Cf Gn 1:14-19; Jb 9:9, 38:32; Ps 19:1-6, 84:11; Is 40:25-26, 60:1-2; Ml 4:2; Lk 1:78; Rm 10:14-18, 13:11-12.+1:19Cf Nu 24:17; Re 22:16.+1:20Most English translations group “in your hearts” with “rises” here. However, it is just as reasonable (contra Kelly; see ESS [2 Pt], 79) for it to be grouped with what follows (cf Green in ESS [2 Pt], 79), since in the NT the heart is understood not only as the seat of the emotions, but of the thoughts and will as well (see translation and notes at Mk 3:5). Cf, eg, Mt 9:4; Mk 2:8; Lk 2:19, 5:22, 21:14, 24:38; Rm 10:6-9. Shreiner’s assertion that in this instance the “the objective event and the subjective experience seem to be confused” ( NAC [1 and 2 Pt, Jud], 322) is unwarranted.+1:20Or it isn’t by private interpretation.+1:20Or No prophecy in Scripture comes about by the prophet’s own interpretation/explanation. Lit Every prophecy of Scripture does not become of one’s own/his own unraveling. ME (see BSL, 2 Pt 1:20, sv ἐπίλυσις; NAC [1 and 2 Pt, Jud], 322; UBSHS [2 Pt], 99). For a summary of interpretive options here, see ESS (2 Pt), 83. If ἐπίλυσις ( epilusis) means interpretation/explanation (as is almost certainly the case; see, eg, L-N, 33.141; NAC [1 and 2 Pt, Jud], 322), then in this context γίνομαι ( ginomai) means to “become explained,” or to “become interpreted (accurately),” ie, become understood/unraveled. Hence the translation here. Cf Lk 24:25-35; Eph 3:4-5.+1:21Lit For not by the will of man was a prophecy conveyed in the past (or at any time). ME (see BDAG, 1052, sv φέρω 7). προφητεία ( prophētia) here means essentially the same thing as τὸν προφητικὸν λόγον ( ton prophētikon) in v 19 (cf ISV, NCV, NIV, NLT, TEV there; NLT here). ποτέ ( pote) here has a meaning similar to what it has at 1 Pt 3:5 (cf CJB, HCSB, KJV, NASB, NCV, NET, NIV, NKJV, NLT, TEV there). The true prophets, rather than the false, are obviously meant here. Cf Jr 23; Ezk 13.+1:21Lit spoke from God men. ME. Cf REB in ESS (2 Pt), 89.+2:1Lit heresies of destruction. ME (see BDAG, 127, sv ἀπώλεια 2; UBSHS [2 Pt], 104).+2:1Or \it purchased them, or redeemed them.+2:2Lit of them. Restating the antecedent in translation for the sake of clarity. Cf NET.+2:3Lit they will carry on business with you. ME (see BSL, 2 Pt 2:3, sv ἐμπορεύομαι; UBSHS [2 Pt], 107). Cf NCV, NLT, TEV.+2:3Lit fabricated words. ME (see UBSHS [2 Pt], 107).+2:3Or verdict, or condemnation, or judgment.+2:3Lit whose punishment a long time/of old is not idle. ME (I/F) (see ANLEX, 73, sv ἀργέω; BDAG, 128, sv ἀργέω; UBSHS [2 Pt], 107).+2:3Lit is not growing drowsy, or is not dozing. ME(I/F) (see BDAG, 683, sv νυστάζω; UBSHS [2 Pt], 107).+2:4Cf Gn 6:1-4; Jb 2:6; Jud 6.+2:4Lit casting into Tartarus. ME/IT (see BDAG, 991, sv ταρταρόω; NAC [1 and 2 Pt, Jud], 336).+2:4Lit delivered them to chains of gloomy/deepest darkness. ME (see BDAG, 429, sv ζόφος 2; NET Bible Notes, 2 Pt 2:4; UBSHS [2 Pt], 110). The genitive is interpreted as a genitive of place. This is reflected in the translation. Cf NET and TEV.+2:5Lit he.+2:5Lit Noah as the eighth. ME (see UBSHS [2 Pt], 112).+2:5Cf Ezk 14:14, 20.+2:5Lit a world of ungodly ones. ME. Cf NET.+2:6Or condemned.+2:6Cf Gn 18:17-20; Nu 26:10; 1 Co 10; 2 Pt 3.+2:7Lit the conduct of the wicked/shameful/disgraceful/vile men/people in licentiousness. Cf Gn 19:4.+2:8Lit among them.+2:8Lit by what was seen and heard, that righteous man, dwelling among them day after day, tormented his righteous soul with their lawless deeds. ME (see L-N, 24.8, 25.280; UBSHS [2 Pt], 116). Cf NCV, NIV, NLT, TEV. The mismatch in languages here is obvious.+2:9While the word used here (πειρασμός [ peirasmos]) usually means trial (see, eg, L-N, 27.46) or temptation (see, eg, L-N, 88.308), the context indicates that here it is being used in the sense of a “calamity” (see GHCLOT, 489, sv māsāh), “catastrophe” (see BSL, Dt 4:34, sv massōt), “judgment” (see NET at Dt 4:34, 7:19), or “terror” (see NLT at Dt 7:19) sent by God as a test to expose the true nature of something (see LALS, sv πειρασμός; LEH LXX Lex, sv πειρασμός). Cf, eg, Dt 4:32 (see TEV there), 7:19 (see NET, NLT, NCV, TEV there), and 29:3 (see NET, NCV, TEV there). That is in fact the meaning intended here is confirmed by 2 Pt 3:10-11.+2:9Or keep under punishment until. The participle here is interpreted as an adverbial of purpose, and as functioning futuristically. This is reflected in the translation. Cf LEB, ISV, JB, NET, NIV (2011).+2:10If you are reading this right now, and you are involved in immorality or are in rebellion against God, I beg you to repent and seek the Lord while He may still be found.+2:10Lit those going after the flesh in/because of lust of defilement. ME(I/F/OTB) (see ANLEX, 346, sv σάρξ 4; BDAG, 915, sv σάρξ 2.d.; Ibid, 716, sv ὀπίσω 2.a.; DBL Hebrew, #1414.6; Ibid, #1414.10; UBSHS [Dt], 143; UBSHS [2 Pt], 118).+2:10Lit they. Cf NCV, TEV.+2:10Or to slander glorious ones, or to slander dignitaries. Most translations and commentators interpret δόξας ( doxas) here as referring to some sort of angelic or celestial beings (see, eg, Vincent, Word Studies, 1:694; ESS [2 Pt], 142; NAC [1 and 2 Pt, Jud], 349; NET Bible Notes, 2 Pt 2:10). The NET Bible Notes go so far as to say that “Δόξας ( doxas) almost certainly refers to angelic beings rather than mere human authorities.” I am not convinced, though, for three main reasons: (1) as Schreiner points out (see NAC [1 and 2 Pt, Jud], 346), “glories” can refer to human beings, in the sense of “honored ones” or those “deserving of honor” (cf, eg, the LXX at Ps 149:8 and Is 3:5); (2) the reference to Korah’s rebellion in Jude (see Jud 7); and (3) the call in the NT for leaders who teach and model the true faith to be treated with honor (see, eg, 1 Co 16:18; 1 Th 5:12; Php 2:29; 1 Ti 5:17), and for genuine messengers of God to be received with “fear and trembling” (see 2 Co 7:15; cf also Mt 10:40). Failing to honor a messenger truly sent and appointed by God could have disastrous consequences (see, eg, 2 Ki 2:23-24; Mt 10:14). Here is what Peter seems to be saying: In the governmental hierarchy of creation as a whole, angels (at present) hold a place of authority higher than that of human beings, and are obviously stronger than human beings, who are mortal. Despite their greater power and authority, however, the righteous angels, like Michael (see Jud 9), nevertheless honor and recognize the human leaders that God appoints, even though such leaders, like Moses (see Jud 9), who murdered an Egyptian, share in the death that all human beings must taste because of sin (cf, eg, Heb 9:27; 1 Pt 4:6). The angels know that God’s verdict of mercy trumps the devil’s accusations (see Zc 3:3-5; cf Jud 9), and that in the end the redeemed will be exalted (cf, eg, 1 Co 6:3). This was unlike Korah, who rose up against Moses, God’s divinely appointed leader and messenger (see Jud 9; cf Nu 16). If this interpretation is correct, it means that Peter is rebuking the false teachers for slandering him and other leaders who teach and model the true faith. Like Korah, they will reap the consequences of their rebellion.+2:11Cf Jb 1-2; Zc 3:1-5; Jud 9; Re 12:10. Unlike Satan, Michael and the righteous angels refrain from accusing, pleading instead for mercy (cf Mt 18:10). Cf also the functions of the four angels closest to God’s throne in Jewish tradition (1 Enoch 40:9).+2:12Or unreasoning. Cf CEV.+2:12Lit born by nature for capture and destruction. ME (see BDAG, 1069, sv φυσικός b.). Cf ESV, HCSB, ISV, NET, NIV, NLT, NRSV, RSV.+2:12Lit in the destruction of them [ie, the beasts]. ME (see interpretation 1 in ESS [2 Pt], 153; NAC [1 and 2 Pt, Jud], 350; UBSHS [2 Pt], 124). Cf ISV, NCV, NET, NLT, TEV.+2:13Lit being harmed as wages of unrighteousness/for harm. ME (see UBSHS [2 Pt], 125). Cf CJB, NIV, TEV.+2:13Lit they are spots and defects. ME/IT (see ANLEX, 267, sv μῶμος 2; UBSHS [2 Pt], 126).+2:14Lit having eyes full of an adulteress. ME(I/F) (see NAC [1 and 2 Pt, Jud], 352; UBSHS [2 Pt], 127).+2:14Lit accursed children. ME(I/F) (see ESS [2 Pt], 168; NAC [1 and 2 Pt, Jud], 353; UBSHS [2 Pt], 128).+2:15Lit who loved the wages of unrighteousness. ME (see note at “caused” in v 13 above). Peter may be making another play on words here (“wages of unrighteousness/harm” is also used above in v 13). If so, it has a bit of a double meaning, ie, Balaam loved the money he was paid for his wicked conduct, which also brought payment from God (see Nu 31:8). I have thus translated the phrase here in a way similar to v 13. Cf Nu 22-24, 31:8, 31:16; Jud 11; Re 2:14.+2:16There is another play on words here between παρανομίας ( paranomias— “wrongdoing”) and παραφρονίαν ( paraphronian—“madness”). I have therefore used English poetic devices in translation here in order to create a poetic effect for English readers.+2:17Cf Jb 6:14-20.+2:17Lit and mists being driven. ME/IT (see NAC [1 and 2 Pt, Jud], 356; UBSHS [2 Pt], 132).+2:17Lit the gloom/thick darkness of darkness. ME (see ANLEX, 186, sv ζόφος; BDAG, 429, sv ζόφος 2; UBSHS [2 Pt], 133; translation and notes at 2 Pt 2:4).+2:18Lit Speaking pompous/boastful words of futility. ME (see UBSHS [2 Pt], 133; translation and notes at Rm 1:21 and Eph 4:17).+2:18Lit those just escaping those conducting themselves in error/deceit/deception/perversion. ME (see ESS [2 Pt], 184; UBSHS [2 Pt], 134). Cf NLT.+2:18Lit they.+2:18Lit of the flesh. Translating “flesh” here according to Flesh G, O (see FBT Chart).+2:18Lit by evil desires of the flesh in licentious acts. ME (see ESS [2 Pt], 186; UBSHS [2 Pt], 134). Cf Jud 4.+2:20Lit they. This is an indefinite plural. Cf NLT, TEV.+2:20Lit having become entangled. The context indicates that a re-entangling is meant here. That in which they are re-entangled is also clear from the context (cf NET).+2:20Lit the latter (condition) has become for them worse than the former (condition). ME (see UBSHS [2 Pt], 137). Cf NCV, NLT, TEV.+2:21Lit turn their backs on the holy command. ME (see BDAG, 340, ἐντολή 2.b.ζ.; NAC [1 and 2 Pt, Jud], 361; UBSHS [2 Pt], 138).+2:22Lit The [saying] of the true proverb has happened to them.+2:22Pr 26:11+3:1Lit in which.+3:1Lit by way of reminder, or by way of calling your attention. Maintaining consistency in translation with 2 Pt 1:13.+3:2Lit and the of the apostles of you command of our Lord and Savior. ME/IT (see translation and notes at 2 Pt 2:21; NAC [1 and 2 Pt, Jud], 371; UBSHS [2 Pt], 142).+3:3Lit scoffers in scoffing/mocking. ME (see NET Bible Notes, 2 Pt 3:3; UBSHS [2 Pt], 145).+3:3Lit going according to. ME (see BDAG, 853, sv πορεύω 3).+3:4Lit and saying.+3:4Lit Where is...? ME/EFE. Cf ISV, NLT.+3:4Or our forefathers, or our ancestors. Lit the fathers.+3:4Lit For from the time the fathers fell asleep, all things in this way continue since the creation of the world. ME (see L-N, 23.104; NAC [1 and 2 Pt, Jud], 372; NET Bible Notes, 2 Pt 3:4; UBSHS [2 Pt], 146).+3:5There is no definite article used with “heavens and earth” here. This element is focally prominent (see BART Display), and the absence of the article is common with focally prominent elements. However, the absence of the article can also function to stress the qualities or characteristics of a noun (see Black, Grammar, 30). The context suggests that this is in fact the case here, since the scoffers are claiming that things have remained unchanged since the creation of the world. This helps to explain why Peter uses a stative verb here. Peter answers the scoffers by telling his readers that the post-Flood arrangement of creation we are presently experiencing is different from the original order. In other words, the scoffers willfully forget the Flood event!+3:5Or skies.+3:5Or land.+3:5Or through, or between, or surrounded by.+3:5Cf Gn 1:6-10; Jb 38; Ps 33, 136, 104, 148; Pr 8; Jr 5:22.+3:6Lit the then world. This is talking about the world in the form it had before the flood (cf, eg, 1 Co 7:31). The point here is that the scoffers are wrong in their claim that the world is the same as it was when it was first created. God did eventually judge the ancient world after many years of patient delay.+3:7While most English translations apparently interpret the dative here as signaling purpose or destination, an instrumental dative, as the UBSHS points out (see UBSHS [2 Pt], 150), is also possible here, and is to be preferred for the following reasons: (1) the dative in the preceding verse, with which the dative under consideration is being compared, is instrumental (“with water”); (2) in the OT, the heavens and the deeper regions of the earth are frequently portrayed as the “storehouses” or “armory” where God stores his “weapons” of water, fire, snow, hail, etc (see, eg, Gn 7:11-17, 8:1-3, 19:23-24; Jsh 10:9-11; Jb 38:22-24; Ps 11:4-7, 33:6–7; Is 24:17-21; Jr 50:25; Ezk 38:21-23; cf also Lk 17:27-28; Re 9:1-4; 16:8-9, 21).+3:7Lit being reserved. ME (OTB)/IT (see Gn 7:11-17, 8:1-3, 19:23-24; Jsh 10:9-11; Jb 38:22-24; Ps 11:4-7, 33:6–7; Is 24:17-21; Jr 50:25; Ezk 38:21-23. Cf also Lk 17:27-28; Re 9:1-4; 16:8). θησαυρίζω ( thēsaurizō) and τηρέω ( tēreō) are being used here to activate the concept of God’s “armory” (cf, eg, Jb 38:22-24 [θησαυροὺς ( thēsaurous) is used in the LXX]; Jr 50:25 [τὸν θησαυρὸν αὐτοῦ ( ton thēsauron autou) is used in the LXX (Jr 27:25)]).+3:7Cf Ge 7:11; 8:2; 19:24; Ps 11:6; Eze 38:22+3:9In the LXX, the cognate group of which μακροθυμέω ( makrothumeō) is a part is often used to translate the Hebrew idiom “long of nose,” which means “slow to anger” (see LALS, sv μακρόθυμος, μακροθυμία, μακροθυμέω).+3:10Lit in which, or at which.+3:10Or skies.+3:10Or pass by (cf Gn 19:24; Is 26:20-21; Ps 57:1). This does not mean that they pass out of existence altogether, but that they pass away in their present form as tainted by evil and decay. Cf Gn 6:13, 9:11; Ps 72:5, 17, 89:36-37, 102:25-28, 148:6; Is 34:4-5, 65:17-25, 66:22; Jr 31:35-36, 33:20-21; 1 Co 7:31; Heb 1:10-12; Jm 1:10; 1 Pt 1:24; 4:7; 1 Jn 2:17; Re 12:7-10, 21:1-4.+3:10The point here is not that the elements will be “dissolved” (cf, eg, ESV, HCSB) or “destroyed” (cf, eg, ISV, NIV), but that the “weapons” that have been stored up are now “loosed” or “let out,” ie, “unleashed,” against the wicked, in acts of judgment for which the punishment of Sodom and Gomorrah was a warning and example (as Peter explicitly stated in v 2:7 above). Cf, eg, Ps 11:6; Ezk 38:22; Re 9:1-4; 16:8-9, 21.+3:10Or land.+3:10Or the things people have created on it. Lit the works/deeds in it. “Works” can refer to deeds/actions (ie, conduct; see, eg, L-N, 42.42; ISV, NET), to the product of effort and activity (see, eg, L-N, 42.12; UBSHS [2 Pt], 155; NIV, NRSV), or to both (see, eg, interpretation 1 in ESS [2 Pt], 266). In some contexts, it can also refer to idols (see, eg, Re 10:20). Is 2, which is one of the most powerful pictures of the Day of the Lord in the Scriptures, includes all three in its portrayal of the humbling of the earth (cf also Is 24).+3:10Cf ESV, HCSB, ISV, LEB, NCV, NET, NIV, NRSV. The parallel with Is 26:20-21 is striking. In that passage, God’s people, as in the Passover, “hide themselves” until God’s fury “passes by,” in context to which the earth “discloses the blood shed on it” (ESV).+3:11Or in.+3:12Or and tremble at, or and hasten. The transitive interpretation of σπεύδω ( speudō) is reflected in most English translations (“hasten”; see, eg, ESV, NASB, NET). If the verb is functioning transitively here, this would be the only instance of such in the NT (σπεύδω is used six times in the NT: Lk 2:16, 19:5-6 [2x]; Ac 20:16, 22:18; and 2 Pt 3:12). Transitive examples are also rather few and far between in the LXX (see LALS, sv; LEH LXX Lex, sv). Sir 33:10 provides a potential parallel, but there God, not human beings, is the subject. On these grounds, the HCSB (cf also NIV and NRSV footnotes) provides a better model of translation. Also possible, based on LXX-MT alignment (see LALS, sv), is the translation “tremble in fear at,” or “be alarmed at” (cf, eg, the LXX at Ex 15:15 and Jg 20:41). This kind of language is certainly not too strong in this context (cf, eg, Jl 2:1, 2:11). While some extra-biblical sources may lend some favor to the transitive interpretation (evidenced adduced, eg, in the NAC [1 and 2 Pt, Jud], 389; NET Bible Notes, 2 Pt 3:12; UBSHS [2 Pt], 158), the Scriptures themselves state quite plainly that these events are sovereignly determined by God (see, eg, 1 Ti 6:15). All in all, the HCSB is the better model here.+3:12Lit because of which. ME (see UBSHS [2 Pt], 159).+3:13IT. Some level of concession seems to be implied by the new development here (see ESS [2 Pt], 279), which shifts our attention to the new creation (see UBSHS [2 Pt], 160). Note that προσδοκάω ( prosdokaō—“expect/await”) is used here as well. It seems that Peter is saying something like this: “Yes, the coming events will be very intense, yet in the end, despite these dramatic events, the new heavens and the new earth that God promised will be the result. We await and urgently desire the Day of God because of what is on the other side of these intense events.”+3:13Is 65:17, 66:22+3:13Lit dwells. ME (see UBSHS [2 Pt], 160). Cf Gdspd.+3:14Or since.+3:14Lit to be found before him, or to be found in his sight. The same verb is used here as at verse 10. I have used “when laid bare” in translation to signal the connection.+3:16Cf, eg, Rm 2:1-4.+3:16Lit in which there are (with “letters” as the antecedent). Cf CJB, NIV.+3:17Lit knowing in advance. Cf NET.
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