03-17-2012, 11:54 PM
I think I've found a split word at the end of this passage. In the Greek you have two root words in different traditions:
heurisko and katakaio
G2147
heurisko
Thayer Definition:
1) to come upon, hit upon, to meet with
1a) after searching, to find a thing sought
1b) without previous search, to find (by chance), to fall in with
1c) those who come or return to a place
2) to find by enquiry, thought, examination, scrutiny, observation, to find out by practice and experience
2a) to see, learn, discover, understand
2b) to be found, i.e. to be seen, be present
2c) to be discovered, recognized, detected, to show one?s self out, of one?s character or state as found out by others (men, God, or both)
2d) to get knowledge of, come to know, God
3) to find out for one?s self, to acquire, get, obtain, procure
Part of Speech: verb
G2618
katakaio
Thayer Definition:
1) to burn up, consume by fire
Part of Speech: verb
According to the Jennings lexicon for the verse you have a range of meanings for yaqd'iyn ne$t'ruwn, or (burn, set on fire) (loosen, lodge, begin, lossened, eat). The question is how two such different Greek words which look noting like each other managed to span the full, literal meaning of Aramaic terms which sound suspiciously like an idiom. Wallace basically sides with the interpretation of something ?will be laid bare?, as in "exposed at the final judgment".
<!-- m --><a class="postlink" href="http://bible.org/article/brief-note-textual-problem-2-peter-310">http://bible.org/article/brief-note-tex ... -peter-310</a><!-- m -->
But, another tradition interprets this as the whole world being burn up at the final judgment. I think it's interesting that the two ideas find a common source in the Peshitta.
My suggestion is that the original meaning was that just like 1st Cor. 3:15 (and representing the same moment of the final judgment) the "world" will have its works revealed through a burning of sorts. So, in English, the ESV has the right approach (and the traditional English Peshitta translations might be a bit off by following the dissolution of the physical universe theme due to interpretive inertia from standard English translations). But, this approach requires a feel for a more Hebrew hermeneutic which is only now starting to come back into vogue with narrative theology. As is pointed out in "Moral Transformation" by Wallace and Rusk, the Patristics lost the Hebrew hermeneutic within the first generation of the western church tradition so I would propose that very early on they adopted a Greek translation of 2nd Peter 3:10 from Aramaic that matched the popular Stoic expectation of the literal annihilation of the physical universe. And, we've been stuck with that as part of our eschatology ever sense, even though as N. T. Wright points out there is no tradition in 2nd Temple Judaism of an expectation of the end of the physical universe or time.
Doug
heurisko and katakaio
G2147
heurisko
Thayer Definition:
1) to come upon, hit upon, to meet with
1a) after searching, to find a thing sought
1b) without previous search, to find (by chance), to fall in with
1c) those who come or return to a place
2) to find by enquiry, thought, examination, scrutiny, observation, to find out by practice and experience
2a) to see, learn, discover, understand
2b) to be found, i.e. to be seen, be present
2c) to be discovered, recognized, detected, to show one?s self out, of one?s character or state as found out by others (men, God, or both)
2d) to get knowledge of, come to know, God
3) to find out for one?s self, to acquire, get, obtain, procure
Part of Speech: verb
G2618
katakaio
Thayer Definition:
1) to burn up, consume by fire
Part of Speech: verb
According to the Jennings lexicon for the verse you have a range of meanings for yaqd'iyn ne$t'ruwn, or (burn, set on fire) (loosen, lodge, begin, lossened, eat). The question is how two such different Greek words which look noting like each other managed to span the full, literal meaning of Aramaic terms which sound suspiciously like an idiom. Wallace basically sides with the interpretation of something ?will be laid bare?, as in "exposed at the final judgment".
<!-- m --><a class="postlink" href="http://bible.org/article/brief-note-textual-problem-2-peter-310">http://bible.org/article/brief-note-tex ... -peter-310</a><!-- m -->
But, another tradition interprets this as the whole world being burn up at the final judgment. I think it's interesting that the two ideas find a common source in the Peshitta.
My suggestion is that the original meaning was that just like 1st Cor. 3:15 (and representing the same moment of the final judgment) the "world" will have its works revealed through a burning of sorts. So, in English, the ESV has the right approach (and the traditional English Peshitta translations might be a bit off by following the dissolution of the physical universe theme due to interpretive inertia from standard English translations). But, this approach requires a feel for a more Hebrew hermeneutic which is only now starting to come back into vogue with narrative theology. As is pointed out in "Moral Transformation" by Wallace and Rusk, the Patristics lost the Hebrew hermeneutic within the first generation of the western church tradition so I would propose that very early on they adopted a Greek translation of 2nd Peter 3:10 from Aramaic that matched the popular Stoic expectation of the literal annihilation of the physical universe. And, we've been stuck with that as part of our eschatology ever sense, even though as N. T. Wright points out there is no tradition in 2nd Temple Judaism of an expectation of the end of the physical universe or time.
Doug
