Mark 11:22

Exegetical Analysis of Genitive Constructions in Mark 11:22 and 2 Peter 3:9

This exegetical study of ‘Genitive Usage in 1 Peter 3:9 and Mark 11:22’ is based on a b-greek discussion from August 24, 1998. The initial inquiry centers on the translation of ἔχετε πίστιν Θεοῦ in Mark 11:22, questioning whether the genitive Θεοῦ should be rendered as “faith in God” or “the faith of God.” This immediately opens a discussion on the various possible semantic nuances of the genitive case in Koine Greek, particularly when modifying a verbal noun like πίστις.

The main exegetical issue concerns the precise syntactic function and semantic force of the genitive Θεοῦ in Mark 11:22. Scholars debate whether it signifies the object of faith (objective genitive), the source or possessor of faith (subjective/ablative genitive), or a qualitative characteristic of faith (descriptive genitive). Furthermore, the imperative mood of ἔχετε adds another layer of interpretation, impacting whether the emphasis is on initiating, maintaining, or demonstrating a specific kind of faith. The discussion extends to a comparative analysis with τῆς ἐπαγγελίας in 2 Peter 3:9, examining the consistency of genitive interpretation across different New Testament contexts and challenging conventional grammatical categorizations.

Mark 11:22 (Nestle 1904): Καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς, Ἔχετε πίστιν Θεοῦ.

2 Peter 3:9 (Nestle 1904): Οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδυτῆτα ἡγοῦνται…

Key differences with SBLGNT (2010):

• For Mark 11:22: No substantive differences in the phrase Ἔχετε πίστιν Θεοῦ.
• For 2 Peter 3:9: No substantive differences in the phrase κύριος τῆς ἐπαγγελίας.

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

For Mark 11:22 and 2 Peter 3:9, the NA28 critical edition presents no significant textual variants concerning the genitive constructions under examination, aligning largely with the Nestle 1904 text. The integrity of the phrases πίστιν Θεοῦ and κύριος τῆς ἐπαγγελίας is well-attested across major manuscripts.

• ἔχω (BDAG, s.v.): The verb ἔχω typically means “to have, hold, possess.” In the imperative mood, as in Mark 11:22, it can carry the nuance of “to hold fast to,” “to maintain,” or “to continue to grasp firmly,” emphasizing a sustained action rather than a mere possession.
• πίστις (BDAG, s.v.; KITTEL, s.v.): This noun encompasses a broad semantic range including “faith,” “belief,” “trust,” and “faithfulness,” or “reliability.” Its precise meaning often depends on contextual and grammatical modifiers, particularly the genitive case.
• Θεός (BDAG, s.v.; KITTEL, s.v.): “God” or “a god.” When used in the genitive case as a modifier, as in πίστιν Θεοῦ, it can function in various ways: as an objective genitive (faith directed toward God), a subjective genitive (faith originating from God or God’s own faithfulness), or a descriptive/qualitative genitive (a faith characterized by God or divine in nature).
• βραδύνω (BDAG, s.v.): “to be slow, delay, procrastinate.” In 2 Peter 3:9, the context suggests a delay in the fulfillment of a promise.
• ἐπαγγελία (BDAG, s.v.): “promise.” In 2 Peter 3:9, it refers to the divine promise, particularly concerning the Parousia.

Translation Variants

The core of the exegetical debate lies in discerning the precise nuance of the genitive constructions πίστιν Θεοῦ in Mark 11:22 and κύριος τῆς ἐπαγγελίας in 2 Peter 3:9. Multiple grammatical interpretations lead to distinct semantic and rhetorical implications.

Grammatical Analysis for Mark 11:22 (Ἔχετε πίστιν Θεοῦ):

• Objective Genitive: This is perhaps the most common translation, rendering Θεοῦ as the object of the faith. The phrase would mean “have faith in God.” This interpretation emphasizes human trust directed towards the divine. The present imperative ἔχετε would then convey a command to continually exercise or maintain this trust.

• Subjective Genitive: This interpretation suggests “the faith of God,” implying either faith that originates from God or God’s own faithfulness. While grammatically possible, some argue against God “having faith” in the human sense of believing in something unseen. However, “God’s faithfulness” (the reliable character of God) is a strong theological concept often expressed by πίστις in other contexts (cf. Romans 3:3). If this is the case, the command would be to possess or rely on God’s inherent faithfulness.

• Descriptive/Qualitative Genitive: This category, often termed the “Aporetic Genitive” by Wallace, characterizes the head noun without specifying a precise relationship. Here, Θεοῦ would describe the kind of faith, leading to translations like “God-kind of faith” or “divine faith,” or “faith characterized by God.” This emphasizes the nature or quality of the faith rather than its object or source. The anarthrous nature of both πίστις and Θεοῦ can support this qualitative reading, though anarthrous nouns can also be definite.

• Ablatival Genitive: While less frequently proposed for this specific phrase, an ablatival sense would imply “faith from God,” signifying God as the source from which faith emanates. This aligns with the theological understanding that faith is a gift (Ephesians 2:8). However, the direct connection of πίστις to God in a causal or source-oriented manner is typically handled with prepositions (e.g., ἐκ or ἀπό) rather than a bare genitive.

• Partitive Genitive: Some scholars explore a partitive sense, suggesting “a part of God’s faith.” However, this is largely deemed unidiomatic and semantically strained in this context, especially given the verbal noun πίστις.

The verb ἔχετε, being a present imperative, strongly implies a continuous action. Scholars suggest “continue to grasp firmly,” or “keep holding tight,” which reinforces the durative aspect of the command regardless of the specific genitive nuance. The immediate context of Jesus cursing the fig tree (Mark 11:12-21) provides a rhetorical backdrop for this command on efficacious prayer, suggesting that the disciples’ faith must be of a powerful and unwavering quality to achieve similar results.

Grammatical Analysis for 2 Peter 3:9 (Οὐ βραδύνει κύριος τῆς ἐπαγγελίας):

The genitive τῆς ἐπαγγελίας modifies κύριος and the verb βραδύνει. Here, the options are more limited:

• Genitive of Relation/Reference: “The Lord is not delaying concerning the promise” or “The Lord is not tardy regarding the promise.” This interpretation connects the Lord’s action (not delaying) to the specific subject of the promise. BDAG (§180) also classifies it as “not holding back, delaying the fulfillment of his promise,” suggesting a genitive of content or sphere of action.

• Ablatival Genitive (proposed but debated): One participant in the discussion suggested an ablatival sense, querying if βραδύνει could mean “is slower than” or “is behindhand from” the promise. This interpretation is generally not supported by standard lexica or grammatical treatments of βραδύνω, which does not typically take an ablatival genitive object.

The rhetorical force of 2 Peter 3:9 lies in reassuring believers that God’s perceived slowness in fulfilling the eschatological promise is not actual delay or neglect, but rather patience, desiring all to come to repentance. The genitive clearly delineates the specific domain of the Lord’s “non-delay.”

Conclusions and Translation Suggestions

The analysis of Mark 11:22 reveals a rich interplay of grammatical possibilities for πίστιν Θεοῦ. While “faith in God” (objective genitive) remains a strong contender due to widespread theological understanding, the context of Jesus’ teaching on efficacious faith following the cursing of the fig tree lends significant weight to a qualitative or descriptive genitive, highlighting the *kind* of faith required. The imperative ἔχετε further underscores the active and continuous nature of this faith. For 2 Peter 3:9, the genitive τῆς ἐπαγγελίας functions as a genitive of reference, specifying the domain of the Lord’s action.

Based on the preceding grammatical and rhetorical analysis, the following translation suggestions for Mark 11:22 are offered:

1. “Maintain faith in God.” This translation prioritizes the objective genitive and the durative aspect of the present imperative, emphasizing continuous trust directed towards God.
2. “Possess a divine faith.” This emphasizes a qualitative or descriptive genitive, suggesting a faith that is God-like in its nature, character, and power, aligning with the context of moving mountains.
3. “Hold fast to faith that comes from God.” This translation incorporates an ablative nuance, portraying God as the ultimate source of this potent faith, while retaining the durative sense of the imperative.