2 Peter 3:12

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An Exegetical Analysis of 2 Peter 3:12: Interpreting the Participles and Accusative

This exegetical study of “2 Peter 3:12 – προσδοκωντασ και σπευδοντασ θν παρουσιαν θσ του θεου” is based on a contemporary b-greek discussion concerning the grammatical and semantic interpretation of the participles and the accusative noun in this verse. The original query questions the possibility of understanding the participles προσδοκῶντας and σπεύδοντασ as a hendiadys, and παρουσίαν as an accusative of respect.

The main exegetical issue revolves around two critical points: first, the precise grammatical relationship and semantic contribution of the participles προσδοκῶντας (“expecting”) and σπεύδοντασ (“hastening” or “being eager”) to each other and to the surrounding context, particularly whether they form a hendiadys. Second, the syntactic function of the accusative noun παρουσίαν (“coming” or “presence”), specifically whether it serves as a direct object for both participles or if it can be construed as an accusative of respect. These questions bear directly on the hortatory force and eschatological implications of the verse, influencing how believers are called to engage with the anticipation of the Day of God.

Greek text (Nestle 1904):
προσδοκῶντας καὶ σπεύδοντας τὴν παρουσίαν τῆς τοῦ θεοῦ ἡμέρας

Key differences with SBLGNT (2010):

• Nestle 1904 reads προσδοκῶντας καὶ σπεύδοντας (accusative masculine plural participles).
• SBLGNT (2010) reads προσδοκῶντες καὶ σπεύδοντες (nominative masculine plural participles).

Textual Criticism, Lexical Notes, and Grammatical Analysis

The textual variant concerning the case of the participles—accusative (προσδοκῶντας, σπεύδοντας) versus nominative (προσδοκῶντες, σπεύδοντες)—is a significant point of divergence between earlier critical editions like Nestle 1904 and more recent ones such as NA28 and SBLGNT. The NA28, reflecting the majority consensus of modern scholarship, adopts the nominative reading. This reading is supported by a strong manuscript tradition (e.g., א^c, K, L, P, 048, 0243, minuscules) and is generally considered to be the more likely original. The accusative reading, while also attested (e.g., P⁷², א*, A, B, C, Ψ, Byz), may represent a scribal assimilation to an implied accusative object from the preceding verse (2 Pet 3:11, where “you ought to be found” could imply an accusative “you”). If nominative, the participles modify the implied subject “you” (referring to the believers) from the preceding imperative clause in 3:11 (“you ought to live in holiness and godliness, *expecting and hastening*…”). This reading presents the expectation and hastening as an ongoing state or characteristic of the believers’ godly conduct.

Lexical notes illuminate the semantic range of the key terms:

• προσδοκάω (found as participle προσδοκῶντας/προσδοκῶντες): According to BDAG, this verb means “to wait for, expect” or “to look for, anticipate.” It conveys an attitude of hopeful or anxious expectation.
• σπεύδω (found as participle σπεύδοντασ/σπεύδοντες): BDAG offers two primary senses: 1. “to cause something to happen quickly, hasten, urge on, speed up” (transitive). 2. “to show eagerness in doing something, be eager/anxious to do s.th., hurry to do s.th.” (intransitive). The interpretation of this verb is crucial. If transitive, believers actively hasten the Day; if intransitive, they are eager for it. The theological implications of “hastening” God’s eschatological timetable are profound and have led many commentators to prefer the intransitive sense, or at least a metaphorical understanding of “hastening.”
• παρουσία (found as παρουσίαν): BDAG defines this as “presence, coming, arrival.” In an eschatological context, it universally refers to the “coming” or “arrival” of a significant event, here “the Day of God.”

Grammatically, if the preferred nominative participles are adopted, they function adjectivally or adverbially, modifying the implied subject “you” from verse 11. They describe the manner in which believers are to live their holy and godly lives. The noun παρουσίαν would then function as the direct object of both προσδοκῶντες (“expecting the coming”) and potentially σπεύδοντες (“hastening/being eager for the coming”).

The suggestion of a hendiadys for προσδοκῶντες καὶ σπεύδοντες is plausible, especially if σπεύδω is understood in its intransitive sense (“being eager for”). This would combine “expecting” and “being eager” into a single concept like “eagerly awaiting” or “anticipating with urgency.” The rhetorical effect is to intensify the sense of eschatological expectation and active engagement.

Regarding παρουσίαν as an accusative of respect, while grammatically possible in some contexts, it is less likely here if the participles are construed as taking a direct object. The more natural reading is that believers are “expecting” and “hastening/being eager for” *the coming*. An accusative of respect typically clarifies “with respect to” or “as regards” a particular aspect. Here, the noun seems to be the direct focus of the verbs’ action/attitude. However, if σπεύδοντες is strongly intransitive (“eager”), then παρουσίαν might lean more towards a dative of interest or an accusative of general reference, but the direct object function remains the most straightforward interpretation for both verbs when paired.

Conclusions and Translation Suggestions

The most robust exegetical approach incorporates the nominative reading of the participles and considers the dual semantic range of σπεύδω. The concept of “hastening” the Day of God is best understood either metaphorically, as living in a way that aligns with and actively prepares for its coming, or as an expression of intense eagerness rather than literally speeding up divine providence.

Based on this analysis, the following translation suggestions capture different nuances:

1. “…while eagerly awaiting and working toward the coming of the Day of God.”

   This translation adopts the hendiadys interpretation, combining “eagerly awaiting” for προσδοκῶντες and “working toward” for σπεύδοντες (interpreting ‘hastening’ actively but not literally speeding up time). It treats παρουσίαν as the direct object of this combined action.

2. “…as you expect and earnestly desire the coming of the Day of God.”

   This option prioritizes the intransitive sense of σπεύδοντες (“earnestly desire” or “be eager for”). It avoids the theological challenge of “hastening” by focusing on the intense internal disposition of the believers. παρουσίαν remains the direct object of both verbs.

3. “…eagerly anticipating and seeking to accelerate the arrival of the Day of God.”

   This interpretation leans into a more transitive, active sense of σπεύδοντες, understanding “accelerate” not as literal time manipulation, but as actively living in such a way (e.g., through repentance and evangelism) that aligns with God’s redemptive plan and perhaps encourages the conditions for the Day’s coming. The idea of παρουσίαν as an object of respect is subsumed by the direct action/attitude towards “the arrival.”

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