In the previous verse Peter mentioned the unrighteous, a general term for sinners. In the present verse he moves on from the general statement and identifies two kinds of acts that will meet with the most severe punishment: sexual immorality and defiance of authority.

Especially translates an adverb in the superlative degree. Here it indicates that the Lord will mark the sinners mentioned here as deserving punishment more than any other sinners. Translators may have to use other ways of saying this, such as “and he will punish more than anyone else those who…,” or “most of all, punishment will fall upon those who…,” or changing to a superlative adjective phrase, “and the most evil will be those who….”

Indulge in the lust of defiling passion is literally “go (or, walk) after the flesh in desire (or, lust) of defilement (or, pollution).” Indulge, or “walk,” has the extended meaning of “order one’s life,” “conduct oneself,” “follow a certain course of action.” “Flesh” here is used in the ethical or moral sense, “totally depraved human nature,” and is related to corrupt and unlawful sexual acts. “To walk after the flesh” therefore means, in this context, habitually engaging in sinful sexual practices. “Desire” is here used in the bad or derogatory sense of lust. Defiling translates a word that can literally mean “spot” or “stain” and is often used to describe a state of being ritually unclean. In this context, however, it is used in a moral sense referring primarily to impurity as a result of evil actions. The whole expression lust of defiling passion then means lust that is corrupt, “filthy bodily lusts” (Good News Translation), “lust that makes people impure,” or “lust that pollutes people.” The first clause may also be expressed as “habitually engage in sinful (sexual) practices that make them morally impure.”

Despise authority is related to a similar expression in Jude 8. However, there are some differences in meaning and emphasis. Whereas in Jude it is possible to interpret authority as referring to angelic beings or even to human authority in general, here the meaning is more likely to be the authority of God or the authority of Christ. And since Lord in verse 9 most probably refers to God, then the authority spoken of here is probably God’s more than Christ’s. If, however, the present verse is related to 2.1, then it is Christ’s authority that is in focus. In any case, the former seems to be the most likely interpretation in this context. Other ways to say this are “refuse to obey God when he commands them” or “consider that God has no right to rule over them.”

The false teachers are first described as Bold and wilful and not afraid to revile the glorious ones. The word for Bold can also mean “daring” or “audacious,” but here it is used in a negative sense, “reckless,” “brazen,” “presumptuous” (for which see Jude 9 “did not presume,” Good News Translation “did not dare”). The word for wilful can mean “stubborn,” “arrogant,” “headstrong,” “self-willed,” “obstinate,” and is a fitting description of people who feel sufficient to themselves and who always want to have their own way regardless of the consequences. In certain languages wilful may be expressed idiomatically. Examples are “having a high heart or liver” or “having a rising heart or liver,” but used in a negative, uncomplimentary, contemptuous, or unflattering manner.

The false teachers show their recklessness and obstinacy in their attitude toward the glorious ones. This is the same term found in Jude 8, where it is interpreted to mean angels, particularly good ones. Here, however, since the glorious ones are compared to angels in verse 11, it is rather difficult to say that in this context they are the same as the “glorious ones” in Jude. Some of the suggestions as to the identity of the “glorious ones” are as follows:

1. They are human authorities, either ecclesiastical or civil. But this is unlikely, since the term “glorious ones” is usually used of celestial beings.

2. They are heavenly beings other than angels. In ancient times there was a prevalent belief in the existence of spiritual beings other than God or angels (for example, demons). These spiritual beings were not necessarily bad. In the New Testament, however, these beings were regarded as evil and as being under the leadership of Satan (the Devil).

3. They are bad angels, perhaps the fallen angels mentioned in verse 4. “Angels” in verse 11 then refers to good angels, and “them” in that verse refers to the bad angels. The sense of the verse would be that, while the false teachers dare to insult the Devil and his angels, the good angels themselves do not dare do this (that is, insult the Devil and his angels).

4. The glorious ones are the same angels mentioned in verse 11. In this case “them” in verse 11 refers to the false teachers, giving the sense that, while the false teachers dare to insult angels, these same angels do not even say bad things about the false teachers. This, however, goes against the most natural reading of the Greek text, which seems to make a distinction between “glorious ones” in verse 10 and “angels” in verse 11.

Many translations render glorious ones literally and therefore avoid the problem of identifying who they are. Good News Translation “the glorious beings above” follows the second of these possibilities. In some languages there are special expressions reserved for beings such as these; for example, “the Sacred Beings.”

Revile translates the verb “blaspheme,” which is the same word translated “reviled” in 2 Peter 2.2 and has the general meaning of “speak evil of,” “insult,” “show irreverence to.” Afraid is literally “tremble, quiver,” but it is used figuratively here to mean “be afraid” or “respect.” The relation between not afraid and revile is interpreted in two different ways by Revised Standard Version and TEV. In Revised Standard Version not afraid goes with revile, hence, “they are not afraid to revile the glorious ones.” In Good News Translation, however, “not afraid” and “insult” are two parallel terms both describing the false teachers’ attitude toward the glorious ones, so “they show no respect for the glorious beings above; instead, they insult them.” This Handbook recommends TEV’s interpretation as the more likely one for this context.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

They deliberately ignore this fact can also be translated as “In taking this view they lose sight of the fact” or “they are inclined to forget….” This second alternative is arrived at by translating the Greek text as “They can assert this (verse 4b) only because they have overlooked (or, have forgotten) that….” The first alternative translates the Greek text as “They can assert this (verse 4b) because they willfully ignore….” The choice then is between deliberate ignoring and involuntary forgetting. Both are possible, and it is difficult to say which is more correct; most modern translations, however, prefer the first interpretation. Ignore may be expressed as “choose to overlook” or “choose to not notice.”

By the word of God recalls Gen 1.3; Psa 33.6, 9, and other Old Testament verses that stress the creative power of God’s word. In Hebrew thought a person’s word can act on behalf of that person, since it embodies both spirit and personality. God’s word, then, is God’s agent in creation. In the Greek text this comes at the end of the verse, and there are three ways of relating it to the rest of the verse:

1. It could relate only to the heavens. This is a possible reading of the text, but it goes against the biblical evidence that both heaven and earth came about as a result of God’s word.

2. It could relate to both heaven and earth. This is the most natural interpretation and is made clear in Good News Translation. (See also New English Bible: “there were heavens and earth long ago, created by God’s word….”)

3. It could relate only to earth. Some translations take this position (for instance, Knox “… earth which God’s word had made…”).

It may be difficult in some languages to translate this literally, in which case a restructuring similar to Good News Translation will be appropriate, with word being translated as a verb: “God spoke, and….”

Heavens refers not to the place where God dwells, but to the dome-like structure that is above the earth and shields the earth from the water that is above the dome. In languages where there is a distinction between these two kinds of “heaven,” the word for the dome-like structure should be used here. Heavens is plural in form but singular in meaning; its plural form is influenced by Hebrew usage, where the word for “heaven” is always plural. Many translations retain the plural here; however, it may be more natural to speak of “heaven” in the singular, as indeed many other translations have done.

Long ago goes back to the beginning of creation and emphasizes the vast age of the created order. The Greek text connects this grammatically with heavens (so Revised Standard Version and many other translations); it is possible, however, to connect long ago with both earth and the heavens (so Good News Translation, Knox, An American Translation). For ways to translate long ago, see the comments on Jude 4; 2 Peter 2.3.

An earth formed out of water and by means of water is literally “earth standing out of water and through water.” The background of this expression includes the many creation stories in the Near East, in which the sky and the earth arose out of an ocean of water (see Prov 8.27-29; Psa 136.6). But it primarily recalls Gen 1.1-10, which tells of how the earth, initially engulfed by a chaotic ocean, was formed by creating the sky to divide the stormy water into two (above and below the sky), and finally by gathering the water below the sky into one place. Out of water expresses this idea, namely, that the earth emerged out of the water, and not, as some commentaries hold, that water was the original or basic element from which all other things were made. By means of water may express the idea that God used water as the element in creating the earth; some translations in fact can be read with this meaning (such as New English Bible “with water”). It is more likely, however, that what is being emphasized here is that water is the instrument of creation in the sense that it was by doing something to the water (dividing and gathering it) that God gave the earth its existence. Thus we may translate “By his word he separated the earth from the ancient waters and brought the dry land out through the water.”

For languages that do not use the passive, an alternative translation model for this verse is the following:
• They deliberately ignore the fact that many many generations ago God spoke and the heavens came into being. By his word he separated the earth from the ancient waters and brought the dry land out through the water.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

Through translates the same preposition rendered “by means of” in verse 5. Which is a plural relative pronoun and can be interpreted in many ways, three of which are worth mentioning:

1. It goes back to “word” in verse 5. This makes verses 5, 6, and 7 structurally parallel: heaven and earth were created, the world was destroyed by water, and all creation will be destroyed by fire, all by means of God’s word. However, the plural form of the Greek for which argues against this position.

2. It refers to both “word” and “water.” These three verses will then be structurally connected thus: word and water (verse 5), word and water (verse 6), word and fire (verse 7).

3. It refers to “water.” The plural form can either refer to the two types of water (water above and water below the heavens) from which the flood had come (Gen 7.11), or be taken as a Hebrew idiom, since in Hebrew, water, like heaven, is usually plural in form.

This third possibility is the choice of by far the most translations. There is a need, however, to restructure the verse because of the mention of water in the second half (through which [water] the world … was deluged with water and perished), which makes the sentence somewhat awkward. A possible way of resolving this problem is to identify “water” in the first part of the verse with “water” in the second part, which is what Good News Translation has done (“and it was also by water, the water of the flood, that the old world was destroyed”). We may also translate “and God also used water, the water of the flood, to destroy the old world.”

World translates the Greek word kosmos, the world of order and harmony, as contrasted with the pre-creation state of chaos and disorder. The world that then existed (Good News Translation “the old world”) is taken by many commentaries as referring to the whole universe, which includes both heaven and earth; this stresses the cosmic scope of the great flood, affecting not only earth but heaven as well. It is more likely, however, that in the present context world refers only to the inhabited earth and human beings in particular. Since the earth is formed by means of water, it can also be destroyed in the same way. In certain languages the Revised Standard Version rendering world that then existed (New Revised Standard Version “world of that time”) will be preferable to that of Good News Translation “the old world.” However, we may also translate “that world long ago.”

Deluged is literally “flooded”; the whole expression refers to the great flood recorded in Genesis 6-8. Perished is more naturally “was destroyed” (Good News Translation), since the whole physical universe together with its inhabitants can be destroyed, whereas only living beings, and more especially human beings, can be described as perishing. The destruction here is primarily viewed in terms of being submerged in water, that is, the ordered universe (the kosmos) goes back to its original chaotic state (see Gen 1.1-2).

It should be noted that in the Genesis account of the flood (chapters 6-8) it is not the earth that was destroyed but human beings and other living things. Here the focus is on the whole earth and not simply human beings and other living things. It is true, of course, that the destruction of living things has the effect of putting the earth into a very chaotic state. However, translators should translate the picture here rather than going back to the Genesis account.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

By the same word recalls the first part of verse 5, hence Good News Translation “by the same command of God.” As noted in the discussion of verse 6 above, the three verses (5-7) may have God’s word as the common element. If, however, verse 6 is made to refer only to water, then the three verses will be related in a different way: word … water … word, which is what is called a chiastic pattern. The idea seems to be that, since God’s word has been proven as powerful and trustworthy in the act of creation, this same word can also be trusted when it proclaims that in the future the universe will be destroyed by fire.

The heavens and earth that now exist refers to the universe as it is at present, with now denoting the time of writing the letter. In the Bible heavens and earth can sometimes be taken as an idiom meaning “everything,” “the whole universe,” “all creation.”

Stored up for fire is unusual, since the word translated stored up is usually used for storing goods, treasures, and other valuable things, which are for use at a future time. For can also be interpreted as instrumental, “by means of” or “with”; but it is much more likely that for here defines purpose: the universe is being kept from destruction now (Good News Translation “preserved”), so that in the future it can be destroyed by means of fire. (See New English Bible “kept in store for burning,” and Translator’s New Testament “have been saved up … they will be burnt.”)

The idea of destruction by fire is found only in this passage and nowhere else in the New Testament. This has led some scholars to trace the background of this idea from non-biblical literature (Iranian or Stoic). However, the Old Testament does contain references to judgment by fire, not to destroy the universe but to punish the wicked (see, for example, Deut 32.22; Psa 97.3; Isa 30.30; 66.15-16; Mal 4.1 [3.19 in the Hebrew]). This is echoed in many parts of the Gospels (for instance, Matt 3.11; 5.22). In Jewish literature of the apocalyptic type, the Old Testament idea of judgment by fire has been developed into a picture of universal conflagration that will usher in the end of the world.

The two ideas of the punishment of the ungodly and the destruction of the world by fire are combined in the present verse. The day refers to the final day of judgment. The purpose of judgment is not to determine whether the ungodly are guilty or not, but rather to carry out the punishment that they deserve. For comments on judgment see Jude 15. Destruction is the result of such judgment: people will be punished to such an extent that they will be completely destroyed. For comments on destruction see 2.1, 3. For comments on ungodly see 2.5 and Jude 4.

An alternative model for this verse for languages that do not favor the passive is the following:
• But God is keeping (or, preserving) by that same command the heavens and earth that now exist, in order to destroy them with fire. He is keeping them for the day when he will judge and destroy people who don’t obey (or, honor) him.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

For beloved see comments on Jude JUD.1.3.

But do not ignore this one fact recalls verse 5 and deliberately contrasts the attitude of the false teachers with the attitude that the readers of this letter should have. Ignore translates the same word in both verses: in verse 5 the false teachers are accused of deliberate ignorance or neglect; in verse 8 the readers are urged not to do this. Furthermore, in the Greek the plural pronoun “you” is used in verse 8 and placed in the emphatic position, “don’t you ignore,” thus contrasting it with “they” in verse 5; the sense is something like “you yourselves must not do what these false teachers deliberately do.”

Since ignore translates the same word found in verse 5, the interpretation of this word in verse 5 will affect the way it is interpreted in verse 8. It may therefore be advisable to use the same word in both verses in order to reflect this relationship. This is in fact done in many translations: Revised Standard Version ignore, Jerusalem Bible “forget,” New English Bible “lose sight of.”

With the Lord may be rendered as “the way that the Lord thinks” or “the way that the Lord reckons things.”

With the Lord one day is as a thousand years …: the delay of the Parousia can be explained by the fact that the Lord’s way of reckoning time is different from human reckoning and does not conform to human ways of thinking. The statement in this verse is based on Psa 90.4, “A thousand years to you are like one day” (Good News Bible). Most commentaries take the statement to mean that what may seem long to us as people may in fact be short to God, and what may seem short to us may in fact be long to him.

And a thousand years as one day: the repetition of the statement (but in reverse) needs to be noted. Some commentaries and translations take this repetition to be simply stylistic and regard the two parts as parallel to each other. This is the position reflected in Good News Translation “There is no difference in the Lord’s sight between one day and a thousand years; to him the two are the same.” Others take this as emphasizing that on the one hand God is able to act quickly to fulfill his promises (as in verse 10), while on the other hand he gives sufficient time for people to repent (as in verse 9), although for the unrepentant the time is too brief. If this second position is taken, then the two parts of the statement need to be retained in translation. It seems likely, however, that the stylistic interpretation is to be preferred.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

The Lord may refer either to God or to Christ, but in the context of this whole passage it may be best to take Lord in these three verses as referring to God.

Slow comes from a verb that can mean “to delay,” “to linger,” “to be slack,” “to be late,” especially in reference to a designated or determined time. What is being denied here is the allegation of some people that God is slow about his promise, that is, he is negligent in fulfilling his promise at the appointed time. Promise ties this statement to the question in verse 4. Apparently the delay of the Parousia had been interpreted to mean that God was either indifferent or powerless to fulfill what he had promised. The phrase not slow about his promise may also be rendered as “not negligent (or, slow) in making what he promised to do happen.” As some count slowness can be expanded in translation; for example, “as some people think…” or “as some people think slowness means.”

Peter accepts that there is some delay, but he says that the delay has a positive purpose. It shows first of all that God is forbearing. This word, sometimes rendered as “longsuffering” or “patient,” is that quality of God which allows him to be somewhat lenient with sinners, in the sense that he refrains from punishing them immediately, but instead gives then an opportunity to turn back from their sins and thus escape receiving the punishment they deserve. (See also how “God’s patience waited” in 1 Peter 3.20.) God’s patience is here made to relate directly to the readers of the letter: he is patient toward you. Forbearing is literally “long-souled” and may be translated idiomatically in some languages as “having a big heart” or “large-hearted.”

As the Revised Standard Version footnote shows, there is a textual problem here. Instead of the preposition toward (Greek eis), some manuscripts have “on account of” (Greek dia), which is reflected in some translations such as Moffatt “he is longsuffering for your sake.” The meaning is not all that different, since both single out the readers as the object of God’s patience, and both equally affirm that this is for their own benefit. Most modern translations follow the text reflected in Revised Standard Version and Good News Translation. You is strange in this context, since he has been speaking about others, especially scoffers; perhaps it is used here to indicate God’s great concern for the readers of the letter, but it is also possible that many of the readers have begun to succumb to the influence of the false teachers, and therefore would need sufficient time to renounce their heretical beliefs and ungodly practices. At any rate, the strangeness of you in this verse remains, and this has led to the change of you to “us” in some manuscripts, as the UBS Greek New Testament indicates (and see King James Version “is longsuffering to us-ward”). It is clear, however, from the conclusions of textual scholars, that the primary reading here is not “us” but you.

Related to God’s patience is his not wishing that any should perish. Wishing comes from a verb that means “to want,” “to desire,” “to will.” Perish is “be lost” (New English Bible) or “be destroyed” (Good News Translation) as a result of God’s judgment. The phrase not wishing that any should perish may be rendered in some languages as “not wanting anyone to receive destruction” or “not wanting anyone to suffer destruction.” Any emphasizes God’s encompassing desire to save people from punishment; he doesn’t want even one person to be destroyed. The last part of the verse expresses the same idea positively: as a patient God, he wants all to reach repentance, that is “to turn away from their sins” (Good News Translation). The term repentance includes the negative element of turning away from evil and the positive element of doing God’s will. Thus we may translate as “turn away from evil and follow God’s will,” or idiomatically as “change their hearts and return to God.”

An alternative translation model for this verse is:
• The Lord is not slow in making (or, causing) what he promised to do happen, as some people think slowness means (or, is). Instead, he is big-hearted toward you, because he doesn’t want anyone to suffer destruction, but wants all people to turn away from their sins and return to him.

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

It should be noted that Revised Standard Version and Good News Translation are different here, in that Good News Bible starts a new paragraph, whereas Revised Standard Version treats this verse as part of the paragraph that started in verse 8. In view of the fact that verses 8-15a seem to form a single unit dealing with the reasons for the delay of the Parousia and how Christians should live during the period of the delay, it seems best to follow the Revised Standard Version paragraphing at this point.

But connects this verse with the verse before it; it clears up any misunderstanding that may arise as a result of the assertion that the delay of the Parousia is due to God’s patience and his desire for everyone to be saved from judgment. Despite all of this, it is certain that the Lord will return, and the day of judgment will come. This is made clear by the word order in the Greek, in which will come is placed first and therefore is emphatic.

The day of the Lord is a popular biblical expression used for the end time. In the Old Testament the Day of the Lord refers to any event where God’s people (Israel) are victorious over God’s enemies (other nations). The defeat of God’s enemies is considered as God’s judgment on those people. It was only later that this act of judgment was understood to apply to Israel as well. In the present passage, as in the rest of the New Testament, this expression is used primarily for the Parousia, that is, when Jesus Christ returns in victory to judge all peoples, both living and dead. This can be made clear in translation; for example, “the day of the Lord’s coming,” “the day of the Lord’s return,” or “the day when the Lord returns.” The coming of the Lord is compared to the coming of a thief, which is unexpected or sudden, and this is brought out in many translations (for instance, Phillips “suddenly and unexpectedly as a thief,” New English Bible “unexpected as a thief”). Other possible translations are “The Lord will come as unexpectedly as a thief does in the night,” or even “The Lord will come when no one expects him, just as a thief comes when no one is expecting him.” It is also possible to remove the figure of thief and simply translate the basis or ground of the comparison: “the day of the Lord will come suddenly and unexpectedly” or “The Lord will come suddenly at a time when he is not expected.” It is also suggested that the use of the picture of the thief carries with it an element of threat, especially for those who continue in their unrepentant ways. The use of this picture as a figurative expression for the end that is coming is common in the teachings of Jesus (see, for example, Matt 24.43-44; Luke 12.39-40), and in other parts of the New Testament (1 Thes 5.2; Rev 3.3; 16.15). It is important here to indicate clearly the ground or basis of comparison with a thief (unexpectedly, suddenly), in order to avoid the interpretation that the Lord is himself a thief.

And then refers back to day, hence Good News Translation “On that Day.” For heavens see comments on 2 Peter 3.5 above. Pass away is “disappear” (Good News Translation) or “vanish.”

With a loud noise translates the Greek word hroizēdon, which is considered to be onomatopoeic, that is, a word that sounds like the thing it names. In this case hroizēdon is used of hissing, crackling, and rushing sounds, sounds that are made by a snake, a fire, or an arrow. Here the sound being described is that of fire, referring to the roaring and crackling sounds of the sky as it burns down. Some translations try to do justice to this feature: Good News Translation “a shrill noise,” New English Bible “a great rushing sound,” Phillips “a terrific tearing blast,” Translator’s New Testament “a roaring sound,” Moffatt “a crackling roar.” In languages that use ideophones, translators should consider using one here.

What are the elements that are going to be dissolved with fire? There are at least four possible interpretations:

1. They are the rudiments of knowledge. This is based on the historical origin of the Greek word stoicheia, which can be literally rendered “things arranged in a row,” as, for instance, the letters of the alphabet. This meaning is reflected in Heb 5.12, where stoicheia is translated “first principles,”Good News Translation “first lessons.” This meaning, however, does not fit the present context.

2. They are the physical elements, namely earth, air, fire, and water. This was a common meaning of elements (Greek stoicheia). A prevalent idea among the Stoics was that, in the final conflagration, these four elements will be dissolved into the primary element, namely fire. Considering the Greek background of 2 Peter, this interpretation has some validity; it is, however, rather inappropriate in the present context, since elements comes right after the mention of heaven and before the mention of earth.

3. They are angelic or spiritual beings. In Paul’s letters, stoicheia is used in a similar manner, referring to spiritual powers (see for example, Gal 4.3; Col 2.8, 20).

4. They are the heavenly bodies: the sun, the moon, the stars, the planets. In other biblical references, these are also referred to as “the powers of the heavens” (see, for example, Isa 34.4; Matt 24.29). The use of stoicheia in this sense is attested in the literature of that time, both from Greek and Christian writers.

This last meaning is what most commentaries prefer, and consequently it is reflected in many translations, such as Good News Translation “the heavenly bodies,” and Moffatt “the stars.” Taking this meaning relates this part of the verse with the first part, which talks of the sky, whereas this second part refers to things located in the sky. This also makes the first two parts parallel to the third part of the verse, which talks of the earth and everything in it. A literal translation of elements here allows for all four possibilities but sacrifices clarity in the process, and so should be avoided. As is often said, if it means everything, it does not mean anything.

Dissolved is literally “destroyed.” With fire translates a Greek medical term for body temperature, particularly in connection with a high fever. So the expression can be rendered literally as “destroyed in the heat.” The picture here is that the heat is so intense that the heavenly bodies begin to melt and eventually are reduced to nothing. Some translations try to reflect this meaning: Good News Translation “burn up and be destroyed,” Jerusalem Bible “catch fire and fall apart,” New English Bible “disintegrate in flames,” Moffatt “be set ablaze and melt.”

And the works that are upon it is literally “its works,” which can mean all the results of both human and divine activity on earth, or in a wider sense, everything that is in the earth; hence Good News Translation “with everything in it,” Jerusalem Bible “and all that it contains,” New English Bible “with all that is in it.”

As can be seen from the Good News Translation text and footnote, there is a textual problem related to will be burned up. The UBS Greek New Testament has in its text “will be found,” and this is reflected in the New Revised Standard Version text “will be disclosed” and also New English Bible “will be laid bare.” Translator’s New Testament follows the UBS Greek text but translates this part as a rhetorical question: “will the earth and everything in it remain?” with “No” as the unspoken answer. Another way of understanding “will be found” is to take it as a so-called “divine passive” and interpret it as meaning “will be found by God,” that is, ready for God to examine. The picture that we have in the whole verse of the UBS Greek text is that, when heaven and all that is in it are destroyed, the earth will be laid bare, and all peoples will face the judgment of God. Revised Standard Version and Jerusalem Bible follow a variant found in a number of manuscripts. Good News Translation translates another variant, namely “will vanish.” Yet another variant is represented by An American Translation, “will melt away.” Two things should be noted here: first, that in the UBS Greek New Testament the rating given is “D,” which means that there is a very high degree of uncertainty with regard to the reading selected for the text; and secondly, treating the statement as a rhetorical question (as in Translator’s New Testament above) will result in a translation similar to TEV, with “will vanish” representing the unspoken answer to the rhetorical question. Since there is no clearly favored text, the translator may choose to follow any of the variant readings, with perhaps New Revised Standard Version and Good News Bible a slightly better choice. Or it may be wise to follow the choice of a translation in a related language that is known and widely used. In any case, translators should provide a footnote similar to that of Good News Translation. In some languages we may translate TEV’s “will vanish” as “will no longer exist.”

Alternative translation models for this verse are:
• But the Lord will come when no one expects him, just as a thief does (or, comes when no one is expecting him). On that Day there will be a great roaring sound as the heavens (or, sky) disappear (or, vanish). The bodies in the sky will burn up and disintegrate, and the earth and everything that is in it will no longer exist (or, melt away).

Or for the final sentence:
• … and God will find the earth and all that is in it ready for him to judge …

Or:
• … When all this happens, will the earth and everything in it still remain?

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .

All these things refers both to the “heavens” and to the “elements” mentioned in verse 10. The phrase may or may not include the earth and everything in it, depending on which textual variant is chosen in verse 10.

Are … to be dissolved translates a present participle, which may give the sense that these things are even now in the process of being destroyed, thus stressing the extreme urgency of the situation. The present participle, however, can be taken with a future sense, as Revised Standard Version and most translations have done (note Good News Translation “will be destroyed”). Thus, or “in this way,” refers back to verse 10; dissolved translates the same Greek word used there.

The words what sort of persons ought you to be may be interpreted in various ways:

1. As the beginning of a question that includes verse 12. This is the position represented by Revised Standard Version.

2. As a question, with the answer following immediately. This is the position reflected in Good News Translation (also New International Version, and Phillips “what sort of people ought you to be? Surely men of good and holy character…”).

3. With an imperative sense (“you ought to,” “it is necessary for you”). Many translations take this position; for example, Jerusalem Bible “you should be living holy and saintly lives,” An American Translation “what holy and pious lives you ought to lead,” and New English Bible “think what sort of people you ought to be, what devout and dedicated lives you should live!”

The Greek text allows for all three interpretations. However, in the UBS Greek New Testament, verses 11 and 12 are treated as one sentence and are punctuated not with a question mark but with a period. This seems to indicate that the second and third possibilities are closer to the meaning and intent of the Greek text. This also makes it possible for the long Greek sentence to be restructured into two or more sentences.

For godliness see comments on 1.3. Holiness (literally, “holy behavior”) is used here in a moral sense, describing a life characterized by dedication to God, dislike of anything evil or sinful, and blameless moral conduct. In the Greek both holiness and godliness are plural, which perhaps indicate various forms of godly and holy conduct. The phrase in lives of holiness and godliness may also be rendered as “You should live lives that are pure and dedicated to God” or “You should walk your lives in a holy (or, blameless) way, dedicated to God.”

Quoted with permission from Arichea, Daniel C. and Nida, Eugene A. A Handbook on The Second Letter from Peter. (UBS Handbook Series). New York: UBS, 1980. For this and other handbooks for translators see here .