2 Peter 3:9

An Exegetical Analysis of Grammatical and Lexical Nuances in 2 Peter 3:9, 13

This exegetical study of 2 Peter 3:9, 13 is based on a b-greek discussion from Thu Dec 1 15:45:19 2005. The initial inquiry centered on discerning any significant semantic distinction between the terms ἐπαγγελία and ἐπάγγελμα as employed in 2 Peter 3:9 and 3:13, respectively. The query highlighted the author’s observed pattern of vocabulary repetition within the broader pericope (2 Peter 3:8-15a) and sought to understand the rationale behind the use of two distinct but cognate terms rather than a simple reiteration of ἐπαγγελία.

The main exegetical issue, as illuminated by the subsequent academic exchange, encompasses several critical linguistic and theological considerations. First, it involves a precise semantic differentiation between ἐπαγγελία (promise, act of promising) and ἐπάγγελμα (that which is promised, the content of a promise) within the New Testament corpus. Second, the discussion probes the nuanced meaning of the preposition εἰς when syntactically linked with the verb μακροθυμέω (“to be patient” or “long-suffering”) in 2 Peter 3:9, particularly concerning its scope in the phrase εἰς ὑμᾶς. Third, a central point of contention revolves around the referential scope of the indefinite pronouns τινες and τινας in 2 Peter 3:9, exploring whether they denote specific, identifiable groups (such as the “scoffers” mentioned earlier in the chapter) or function as general, non-specific references to “some” or “any.” These interconnected linguistic ambiguities profoundly impact the interpretation of divine patience, the extent of God’s salvific will, and the theological implications for both the Christian community and the unregenerate.

Greek text (Nestle 1904)

2 Peter 3:9: Οὐ βραδύνει ὁ Κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ εἰς ὑμᾶς, μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι.

2 Peter 3:13: Καινοὺς δὲ οὐρανοὺς καὶ γῆν καινὴν κατὰ τὸ ἐπάγγελμα αὐτοῦ προσδοκῶμεν, ἐν οἷς δικαιοσύνη κατοικεῖ.

Key differences with SBLGNT (2010):

• No significant textual differences exist between the Nestle 1904 text and the SBLGNT (2010) for 2 Peter 3:9 and 3:13. Both editions present the same Greek text for these verses. However, it is noteworthy that some manuscript traditions, including those reflected in the initial query’s Greek phrasing, omit the definite article ὁ before Κύριος in 2 Peter 3:9, presenting Κύριος. This variant, while not differing between Nestle 1904 and SBLGNT, represents a broader textual discussion.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG):

Textual Criticism (NA28): For 2 Peter 3:9, the primary textual variant involves the presence or absence of the definite article ὁ before Κύριος. The NA28, aligning with Nestle 1904 and SBLGNT, includes ὁ Κύριος, supported by robust manuscript evidence from early and significant uncials (e.g., א A B C Ψ). The omission of the article, found in many Byzantine manuscripts and the Textus Receptus tradition, is generally considered a secondary reading. The inclusion of the article emphasizes the Lord as the specific, well-known divine agent of the promise. For 2 Peter 3:13, the NA28 indicates no significant textual variants that alter the meaning or structure of the verse.

Lexical Notes (BDAG, KITTEL):

• ἐπαγγελία (epangelia, noun, feminine): According to BDAG (33.286), this term refers to “a declaration of something that is to be done, with focus on the thing itself, and therefore a promise, pledge, offer.” KITTEL (TDNT) highlights its theological depth, particularly its connection to divine promises in salvation history, notably the Abrahamic covenant and the advent of Christ. It encompasses both the act of making a promise and the promise itself as an object.
• ἐπάγγελμα (epangelma, noun, neuter): BDAG (33.286) defines this as “what is promised, a promise, pledge.” While some classical Greek contexts allowed ἐπάγγελμα to signify ‘profession’ or ‘calling’ (as noted in the discussion), in the New Testament, its semantic range largely overlaps with ἐπαγγελία, denoting the content or fulfillment of a promise. The author’s use of these two closely related terms in 2 Peter 3:9 and 3:13 likely serves a stylistic purpose of variation rather than indicating a profound semantic shift in this specific context.
• μακροθυμέω (makrothymeō, verb): BDAG defines this as “to be patient, forbearing, have self-control.” KITTEL emphasizes its theological significance as divine patience, specifically God’s forbearance in withholding judgment to provide an opportunity for repentance.
• εἰς ὑμᾶς (eis hymas): The preposition εἰς typically denotes motion “into” or “to.” With verbs expressing an attitude or action, it can convey “toward,” “for,” or “in reference to.” The exegetical debate concerns whether it indicates God’s long-suffering *with* the immediate audience (the believers) or *for the sake of* the audience, encompassing a broader group (e.g., the unregenerate for whose salvation the believers yearn). Grammatically, “towards you” is the most direct rendering, with contextual implications for “for your benefit” or “including you.”
• τινας (tinas, indefinite pronoun, accusative plural): BDAG defines **τις, τι** as “someone, anyone,” and in the plural, “some, certain ones.” In negated clauses, such as μὴ βουλόμενός τινας ἀπολέσθαι, it translates to “any.” The discussion explored whether τινας refers to specific, implicitly identified individuals (like the “scoffers” of 2 Pet 3:3) or functions as a truly indefinite term, contrasting with the universal “all.” The grammatical structure primarily supports a general, non-specific “any.”
• πάντας (pantas, adjective/pronoun, accusative plural): Meaning “all, every, everyone.” In antithesis to τινας, its use strongly implies a universal scope, emphasizing God’s desire for the repentance of all humanity.
• ἀπολέσθαι (apolesthai, aorist middle infinitive of ἀπόλλυμι): BDAG indicates “to be destroyed, to perish.” In a soteriological context, it refers to eternal ruin or condemnation.
• μετάνοιαν (metanoian, noun, feminine, accusative singular): BDAG defines this as “a change of mind, repentance, conversion.” It represents the ultimate goal of God’s divine long-suffering.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical and rhetorical nuances of 2 Peter 3:9 present several challenges that lead to various translation possibilities. The subtle distinction between ἐπαγγελία and ἐπάγγελμα, while potentially reflecting a nuanced semantic difference between the ‘act’ and ‘content’ of a promise, is often rendered synonymously in English translations due to their overlapping usage in the New Testament. The author of 2 Peter frequently employs stylistic variation rather than strict semantic demarcation when using cognate terms.

The phrase μακροθυμεῖ εἰς ὑμᾶς is central to interpretive debates. The preposition εἰς, while typically indicating direction, can also denote purpose or advantage (“for the sake of”). While more common prepositions like ἐπί or πρός might explicitly suggest “longsuffering with,” the use of εἰς invites interpretation of whether God’s patience is exclusively directed at the believing audience (“you”), or if “you” (the believers) are the beneficiaries of a broader divine patience extended to all, including the unregenerate. The surrounding context, particularly the subsequent clause, suggests an inclusive scope.

The indefinite pronouns τινας and πάντας in the clause μὴ βουλόμενός τινας ἀπολέσθαι ἀλλὰ πάντας εἰς μετάνοιαν χωρῆσαι (“not wishing any to perish, but all to come to repentance”) are highly significant. Grammatically, τινας functions as a genuinely indefinite pronoun (“any, no one”), set in direct antithesis to πάντας (“all”). This rhetorical pairing strongly emphasizes God’s universal desire for repentance. However, a contextual reading, as proposed by some participants, suggests that while grammatically indefinite, τινας logically *includes* or *implicitly refers* to the “scoffers” previously mentioned in the letter. The author’s concern throughout 2 Peter for the fate of both the faithful and those who doubt or reject the parousia lends weight to interpreting “any” and “all” within this broader, yet contextually informed, framework. The Lord’s patience is precisely to give time for all, including the scoffers, to repent.

Conclusions and Translation Suggestions

The exegetical study of 2 Peter 3:9 reveals the intricate interplay of lexical choice, grammatical structure, and contextual theology. While the semantic distinction between ἐπαγγελία and ἐπάγγελμα might be subtle in this context, the implications of God’s long-suffering (μακροθυμέω) and the scope of His salvific will are profound. The indefinite pronouns τινας and πάντας, read in antithesis, underscore a universal desire for repentance, even as they may implicitly include the scoffers within their scope.

Based on this analysis, the following translation suggestions aim to capture these nuances:

1. The Lord is not slow concerning the promise, as some consider slowness, but is patient toward you, not wishing that any should perish, but that all should come to repentance.
   This translation emphasizes the grammatical indefiniteness of τινας and the universality of God’s desire for repentance, while rendering εἰς ὑμᾶς as a direct address to the audience.
2. The Lord does not delay regarding the promise, as certain individuals perceive as delay, but endures patiently for your benefit, not desiring that anyone be lost, but that everyone attain repentance.
   This version highlights the potential for εἰς ὑμᾶς to convey “for your benefit” and slightly strengthens the specificity of τινες as “certain individuals” who are misjudging God’s timing, implicitly including scoffers.
3. The Lord is not procrastinating about the promise, as some reckon it as slowness, but is long-suffering towards you (including those who doubt), not desiring that any perish, but that all people come to repentance.
   This translation attempts to bridge the grammatical indefiniteness with the contextual understanding that the “scoffers” are certainly within the scope of God’s patience, by using “all people” to broaden the sense of πάντας, and adding a parenthetical clarification for “you.”