Peter 1:2,3

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Grammatical Ambiguity and Pronoun Reference in 2 Peter 1:2-3: An Exegetical Analysis

This exegetical study of Grammatical Ambiguity and Pronoun Reference in 2 Peter 1:2-3: An Exegetical Analysis is based on a b-greek discussion concerning the grammatical relationship of pronouns in 2 Peter 1:3. The initial inquiry centers on the proper identification of the antecedent for the pronouns in 2 Peter 1:3, particularly whether they refer to “God” or “Jesus Christ” as mentioned in the preceding verse, and what other contextual or grammatical factors should be considered in this determination.

The main exegetical issue at hand is the precise identification of the divine referent for the genitive singular masculine pronoun αὐτοῦ (autou) in 2 Peter 1:3. This determination is crucial as it directly impacts the understanding of the source of the “divine power” (θείας δυνάμεως αὐτοῦ) that has granted believers “everything for life and godliness.” The interpretive challenge arises from the immediate presence of two potential antecedents in 2 Peter 1:2—τοῦ Θεοῦ (God) and Ἰησοῦ τοῦ Κυρίου ἡμῶν (Jesus our Lord)—both of which are grammatically suitable. Resolving this ambiguity involves a careful consideration of syntactic rules, the immediate and broader theological context of 2 Peter, and the author’s Christological and Trinitarian understanding.

Greek text (Nestle 1904):
2 χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη ἐν ἐπιγνώσει τοῦ Θεοῦ καὶ Ἰησοῦ τοῦ Κυρίου ἡμῶν.
3 ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ,

Key differences with SBLGNT (2010):

• For 2 Peter 1:2-3, the Nestle 1904 text is identical to the SBLGNT (2010). No textual variants are present in this specific passage between these two critical editions.

Textual Criticism and Lexical Notes

Textual criticism for 2 Peter 1:2-3 (NA28) reveals no significant variants that would alter the grammatical structure or the potential antecedents for the pronouns in question. The reading of τοῦ Θεοῦ καὶ Ἰησοῦ τοῦ Κυρίου ἡμῶν in verse 2 and αὐτοῦ in verse 3 is consistently attested across major manuscript traditions, thus the exegetical challenge remains one of grammatical interpretation rather than textual reconstruction.

Lexically, several terms warrant attention:

• ἐπίγνωσις (epignōsis): BDAG defines this term as “knowledge, recognition,” often implying “true, full, or precise knowledge.” It is more intense than simple γνῶσις (gnōsis), suggesting a deep, experiential acquaintance with God and Christ. KITTEL (TDNT, s.v. “γνῶσις”) highlights that ἐπίγνωσις in the New Testament is often used in a religious sense, referring to the knowledge of God’s saving will and Christ’s person, frequently denoting Christian knowledge of salvation.
• Θεοῦ (Theou): “God,” here in the genitive singular. It is the definite article τοῦ + Θεοῦ, signifying God in a general sense, often implying the Father.
• Ἰησοῦ τοῦ Κυρίου ἡμῶν (Iēsou tou Kyriou hēmōn): “Jesus our Lord.” This phrase unequivocally refers to Jesus Christ. The genitive `Ἰησοῦ` is appositional to `Κυρίου`, both being genitive singular masculine, and thus grammatically parallel to `Θεοῦ`.
• αὐτοῦ (autou): This pronoun, genitive singular masculine, is the crux of the grammatical problem. It means “his” or “of him.” Its specific referent in verse 3 determines the source of the “divine power.”
• δυνάμεως (dynamis): “Power, might, strength.” Here, it is modified by θείας (theias, “divine”), emphasizing its supernatural origin. BDAG notes that `δύναμις` can refer to inherent power, miraculous power, or the power of God operating in the world.
• δεδωρημένης (dedorēmenēs): A perfect passive participle, genitive singular feminine, meaning “having been granted” or “having been given.” It indicates a completed action with continuing results, emphasizing the permanent nature of the divine provision.
• καλέσαντος (kalesantos): An aorist active participle, genitive singular masculine, meaning “the one who called” or “the caller.” In biblical theology, “calling” (καλέω, kaleō) is often a divine act, typically attributed to God the Father (e.g., Rom 8:30; 1 Cor 1:9), but sometimes to Christ (e.g., Gal 1:6). KITTEL (TDNT, s.v. “καλέω”) discusses the theological significance of divine calling as an act of grace.

Translation Variants with Grammatical & Rhetorical Analysis

The central exegetical difficulty lies in identifying the antecedent of αὐτοῦ (“his”) in verse 3. Grammatically, both τοῦ Θεοῦ (“God”) and Ἰησοῦ τοῦ Κυρίου ἡμῶν (“Jesus our Lord”) from verse 2 are possible antecedents, being genitive singular masculine nouns. The principle of proximity would typically favor Ἰησοῦ τοῦ Κυρίου ἡμῶν as the more immediate antecedent. However, biblical Greek syntax is not always strictly bound by proximity, and contextual, thematic, and theological considerations often play a decisive role.

The clause ὡς πάντα ἡμῖν τῆς θείας δυνάμεως αὐτοῦ τὰ πρὸς ζωὴν καὶ εὐσέβειαν δεδωρημένης (v. 3a) functions as a genitive absolute, explaining the basis or means by which grace and peace are multiplied (v. 2). It can be rendered, “seeing that his divine power has granted us everything for life and godliness.” The subsequent phrase, διὰ τῆς ἐπιγνώσεως τοῦ καλέσαντος ἡμᾶς ἰδίᾳ δόξῃ καὶ ἀρετῇ (v. 3b), further clarifies the means (through knowledge) and attributes (by his own glory and excellence) of this divine calling.

If αὐτοῦ refers to τοῦ Θεοῦ, the passage emphasizes God the Father as the ultimate source of divine power and the Giver of all things necessary for life and godliness. This interpretation is supported by the fact that “the one who called us” (τοῦ καλέσαντος ἡμᾶς) is often understood as referring to God the Father in Pauline and Petrine theology. The “his own glory and excellence” (ἰδίᾳ δόξῃ καὶ ἀρετῇ) would then clearly pertain to the Father.

Conversely, if αὐτοῦ refers to Ἰησοῦ τοῦ Κυρίου ἡμῶν, it highlights Jesus Christ’s divine agency and shared divine power. This reading aligns with the close association of God and Christ in 2 Peter, sometimes in ways that suggest a unified divine identity or shared attributes. For example, 2 Peter 1:1, “our God and Savior Jesus Christ,” is often seen as identifying Jesus as God. If Christ is the source of “divine power,” then “the one who called us” (τοῦ καλέσαντος ἡμᾶς) could also be interpreted as referring to Christ, or perhaps to God acting through Christ. The “his own glory and excellence” would then be attributes of Christ.

A third perspective considers a more inclusive or fluid divine referent. Given the close theological association of God and Christ throughout 2 Peter (e.g., 1:1, 1:11, 2:20, 3:18), it is plausible that the author does not intend a strict distinction in every pronoun reference. The divine power could be seen as flowing from God the Father through Jesus Christ. In this view, `αὐτοῦ` might encompass a broader divine referent, or the ambiguity might be intentional, reflecting the author’s high Christology where Christ shares in divine attributes and actions alongside the Father.

Conclusions and Translation Suggestions

While the proximity rule might initially favor Jesus Christ as the antecedent for αὐτοῦ in 2 Peter 1:3, the broader theological context of the “caller” (τοῦ καλέσαντος ἡμᾶς) and the typical New Testament attribution of ultimate divine power and calling to God the Father often leads interpreters to understand αὐτοῦ as referring to God (the Father). However, 2 Peter’s high Christology and the close association of God and Christ allow for a Christocentric reading or an inclusive divine referent. The subsequent clause “the one who called us by his own glory and excellence” strongly suggests a single divine referent for αὐτοῦ and τοῦ καλέσαντος.

Here are three possible translations, reflecting different exegetical emphases:

1. Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness through the knowledge of Him who called us by His own glory and excellence.

   This translation interprets αὐτοῦ (his) as referring to God the Father, understanding “the one who called us” and “his own glory and excellence” as attributes of the Father. This emphasizes the Father as the ultimate source of all divine provision.

2. Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness through the knowledge of the One who called us—namely Jesus—by His own glory and excellence.

   This translation interprets αὐτοῦ (his) as referring to Jesus Christ, particularly given the preceding mention of “Jesus our Lord.” It places Christ as the immediate agent of divine power and the “caller,” highlighting a strong Christological focus where Christ’s divine nature is explicitly in view.

3. Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord; seeing that the divine power of the One (God acting through Christ) has granted to us everything pertaining to life and godliness through the knowledge of the One who called us by His own glory and excellence.

   This translation acknowledges the theological fluidity and high Christology of 2 Peter, allowing for an inclusive divine referent where God the Father is the ultimate source, but Christ is the active agent. The ambiguity of αὐτοῦ and τοῦ καλέσαντος is preserved, suggesting a unified divine action encompassing both God and Christ.

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