Jesus’ Return in 2 Peter 3:10: What ‘Like a Thief in the Night’ Really Means in the Original Greek

2 Peter 3:10

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up (KJV).

But[519] the day of the Lord[520] will arrive[521] precisely like[522] an unexpected thief [523] [in the night].[524] And in that moment, the heavens above[525] will let out a loud, hissing, whistling, whizzing sound,[526] which will be the sound of everything known to man[527] completely perishing and passing out of sight.[528] Everything will completely perish[529] with an intensely fervent, burning heat that consumes everything.[530] In fact, the physical earth[531] and all the works[532] in the earth will be so totally consumed that they will not ever[533] again be found. Even the most intense investigative research could never uncover them, because they will be so consumed that not even a trace of them will remain to be discovered.[534]

2 Peter 3:11

Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness (KJV).

Since all things[535] will perish[536] in this very manner[537] [with a heat so intense that it will absolutely melt everything that exists in the earth and in the heavens above],[538] I need to ask: What sort[539] of persons does this require[540] you to be? Do you not agree and see how essential it is that you live your lives in[541] such a way that reflects how God has touched you, set you aside, and consecrated you for His special purposes?[542] This knowledge should make such a difference in your whole lifestyle that it affects your rising up, sitting down, going in, going out, everything you say and do, and all the twists and turns of life.[543] Along with that, it should produce a deep level of holiness, godliness, and piety[544] in the way you live your life (RIV).

Footnotes

519. The word “but” is a translation of δέ (de), a conjunction intended to draw attention to the next startling point.

520. The words “day of the Lord” are a translation of ἡμέρα Κυρίου (hemera Kuriou), which is the word ἡμέρα (hemera) and a form of Κύριος (Kurios). The word ἡμέρα (hemera) means day, and the capitalized form of Κύριος (Kurios) is a reference to the Master and Supreme Lord. Furthermore, the Greek phrase can be interpreted the day of the Lord or the day belonging to the Lord. In both cases, it points to a special future prophetic moment in which Christ will come with ten thousands of saints to establish His millennial reign at the end of the seven years of the Great Tribulation.

521. The words “will arrive” are interpreted from a form of ἥκω (heko), which means to arrive, to come, or to be present.

522. The words “precisely like” are an interpretation of the adverb ὡς (hos), which means just as, exactly as, or exactly like.

523. The words “an unexpected thief ” are a translation of κλέπτης (kleptes), which means one who steals, and it portrays a bandit, a pickpocket, or a thief so artful in the way he steals that his exploits of thievery are nearly undetectable. Thus, it pictures one whose thievery is so stealthy that he can make his move without advanced knowledge or detection by others. Here, Peter used this word to describe how the lost world will be taken by the unexpected suddenness of these events.

524. The words “in the night” do not appear in the original Greek, but they were supplied by translators to carry the notion of a thief who makes his move when people are asleep and unaware.

525. The words “heavens above” are a translation of οὐρανοὶ (ouranoi), which describes the heavens and pictures all the heavens above that God created.

526. The words “a loud, hissing, whistling, whizzing sound” are an interpretation of a form of ῥοιζηδόν (rhoidzedon), which is a Greek word that denotes a rushing sound, a loud noise, or even the whistling and whizzing noise made by an arrow that is shot by troops advancing at the outset of a war. The use of ῥοιζηδόν (rhoidzedon) indicates that the last phase of the battle will begin as Christ releases an arrow in a final strike against evil.

527. The words “everything known to man” are interpreted from a form of στοιχεῖον (stoicheion), which means elements and includes everything that exists, from the heavenly bodies in the sky overhead, to the mountains, the earth, the buildings constructed by man, and even the smallest atomic particles.

528. The words “completely perishing and passing out of sight” are interpreted from a form of παρέρχομαι (parerchomai), which means to pass away, to pass out of sight, to be rendered void, or to completely perish.

529. The words “completely perish” are an interpretation of a form of λύω (luo), a word that depicts the act of untying or unloosing, pictures what is loosed or unraveled, and means to utterly undo or unravel a thing until it falls apart or is destroyed. This means no natural earthly element or grandiose buildings or monuments built by man will escape this moment.

530. The words “intensely fervent, burning heat that consumes everything” are an interpretation of a form of καυσόω (kausoo), which depicts inescapable heat. See footnote 560 for more on this word.

531. The words “physical earth” are a translation of γῆ (ge), which refers to the physical planet Earth.

532. The words “all the works” are a translation of τὰ ἔργα (ta erga), which speaks of all the works ever produced in the earth and indicates that absolutely nothing will not be consumed by this intensely fervent burning heat.

533. The words “not ever” are a translation of οὐχ (ouch), which is the strongest form of no or not in the Greek language.

534. The words “even the most intense investigative research could never uncover them, because they will be so consumed that not even a trace of them will remain to be discovered” are interpreted from a form of the Greek word εὑρίσκω (heurisko), which denotes intense, investigative research. Peter stated that even if an investigation for the ruins of all the previous things of the earth was commanded, no research could turn them up, for they will be completely incinerated.

535. The words “all things” are a translation of πάντων (panton), which depicts what is all-inclusive, meaning everything, with no exception. Thus, this word affirms once again that absolutely everything known to man will be consumed with this intensely burning heat.

536. The word “perish” is an interpretation of a form of λύω (luo), which depicts something so unraveled that it falls apart. See footnote 529.

537. The words “in this very manner” are translated from οὕτως (houtos), which means in this very way. In this context, it refers back to the description of intensely burning heat that will consume everything, a point described in the previous verse.

538. The words “with a heat so intense that it will absolutely melt everything that exists in the earth and in the heavens above” are not repeated again in the original Greek; however, they are inferred, as it is a continuation of what Peter had been discussing in previous verses.

539. The words “what sort” are interpreted from a form of ποταπός (potapos), which means what, what kind, what manner, or what sort, and it is posed as a question in light of what has been previously discussed in preceding verses.

540. The word “require” is a translation of δεῖ (dei), which describes a need, necessity, obligation, or requirement. In other words, Peter posed this question to ask the reader what proper response is required in light of what he has shared in preceding verses.

541. The words “live your lives in” are a translation of ἐν (en), a preposition which means in or in the sphere of, and it here denotes the type of life Peter’s readers should aim to live in as a response to what is eventually coming.

542. The words “touched you, set you aside, and consecrated you for His special purposes” are a translation of a form of ἅγιος (hagios), and because it is plural here, it means holy ones. It can refer to either men or women — anyone who is holy. The word ἅγιος (hagios) describes anything that, though it was once very common, has now been divinely and permanently separated, consecrated, deemed holy, and made sacred — never again to be regarded or used in a common way. Peter used this word to picture people God has chosen, separated from what they had previously been, and set apart for His purposes.

543. The words “lifestyle…rising up, sitting down, going in, going out, everything you say and do, and all the twists and turns of life” are an interpretation of a form of ἀναστροφή (anastrophe), which is a compound of the preposition ἀνά (ana) and στρέφω (strepho). The preposition ἀνά (ana) implies what is moving up and down, or what is moving back and forth, while the word στρέφω (strepho) denotes a turning or a twisting. As a compound, this word depicts one’s conduct or his lifestyle, including how he rises up, sits down, goes in, goes out, everything he says or does, and all the twists and turns of his life.

544. The words “holiness, godliness, and piety” are interpreted from a form of εὐσέβεια (eusebeia), which is a compound of the preposition εὖ (eu) and σέβομαι (sebomai). The preposition word εὖ (eu) means good, well, or swell and speaks of something that is wonderful. The word σέβομαι (sebomai) pictures what one esteems, reverences, or worships. Compounded, it speaks of an individual’s deep sense of devotion, godliness, piety, and reverence, or it pictures one’s spiritual life.