1 Corinthians 13:7

An Exegetical Analysis of the Semantic Range and Case Frames of πιστεύω in the New Testament

This exegetical study of An Exegetical Analysis of the Semantic Range and Case Frames of πιστεύω in the New Testament is based on a recent b-greek discussion. The initial observation highlights the complexity of translating πιστεύω into other languages, noting that an African language, for instance, requires three distinct words to capture its varying semantic nuances: complete trust in a person, positive response to an event or statement, and acceptance of a statement as true.

The main exegetical issue under examination is the perceived inadequacy of standard lexical resources, such as BDAG, in fully articulating the semantic and syntactic complexities, specifically the different case frames, of the verb πιστεύω. This study proposes that πιστεύω operates primarily within two distinct case frames: a trivalent construction signifying “entrust” and a divalent construction meaning “accept as true.” Understanding these frames is crucial for accurate interpretation and translation, as they significantly impact the nuances of faith, trust, and belief expressed in the New Testament.

Αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς (John 2:24, Nestle 1904)

Key differences with SBLGNT (2010):

• The wording of John 2:24 in Nestle 1904 (“Αὐτὸς δὲ Ἰησοῦς οὐκ ἐπίστευεν ἑαυτὸν αὐτοῖς”) is identical to that found in the SBLGNT (2010). No substantive textual variants are present for this particular verse concerning the verb πιστεύω.

Textual criticism (NA28): While John 2:24 exhibits textual stability, the discussion regarding the semantic frames of πιστεύω frequently encounters verses with significant textual variation. A notable instance is Acts 8:37b (“πιστεύω τὸν υἱὸν τοῦ θεοῦ εἶναι τὸν Ἰησοῦν Χριστόν“). This verse, which clearly exemplifies the “accept as true” frame, is considered a significant variant reading (v.l.). Modern critical editions, such as the Nestle-Aland 28th edition (NA28) and the United Bible Societies Greek New Testament (UBS5), omit this verse from their main text, placing it in footnotes or apparatus with square brackets, indicating strong doubts about its authenticity or inclusion in the earliest and most reliable manuscripts. This textual instability highlights the careful process of establishing the New Testament text and how variants, even if later additions, can reflect different theological emphases or interpretive traditions related to “belief.”

Lexical notes (KITTEL, BDAG): BDAG (Bauer, Danker, Arndt, and Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature) offers a comprehensive range of definitions for πιστεύω, typically categorizing them as: 1. to consider something to be true, to believe; 2. to entrust, to commit to the care of; 3. to trust, to have confidence, to believe in. While exhaustive, the original discussion critiques BDAG for often listing these meanings without a sufficiently clear explanation of their distinct semantic case frames, potentially obscuring the underlying syntactic structures that differentiate “entrusting oneself” from “accepting a statement as true.” The entry in KITTEL (Kittel, Friedrich, and Bromiley, Theological Dictionary of the New Testament, vol. VI) provides a detailed historical and theological background for πιστεύω. It traces the concept from its Old Testament root (the hiphil of אָמַן, signifying firmness and reliability) through its development in Hellenistic Judaism and the Septuagint, emphasizing faith as both intellectual assent (pisteuein ti) and, more profoundly, as personal trust and commitment directed towards God or Christ (pisteuein tini or pisteuein eis tina). Kittel’s analysis implicitly supports the distinction between cognitive acceptance and relational commitment, aligning with the proposed trivalent and divalent frames, thereby offering a theological foundation for the grammatical distinctions.

Translation Variants

The verb πιστεύω presents significant challenges for translation due to its versatile semantic range, which can be systematically understood through its distinct case frames. These frames determine the grammatical participants and rhetorical emphasis of the action of “believing.”

Grammatical & Rhetorical Analysis

• Trivalent Frame: “To Entrust”

  This frame involves three participants: an Agent (the one who entrusts), a Patient (that which is entrusted), and a Goal/Direction (to whom or what something is entrusted). The basic meaning is to commit or consign. Grammatically, the Patient is typically encoded with the accusative case, while the Goal is expressed by the dative case or prepositions such as εἰς (into), ἐν (in), or occasionally ἐπί (upon).

  • Explicit Patient and Goal: In John 2:24, “Ἰησοῦς οὐκ ἐπίστευεν αὑτὸν αὐτοῖς” (Jesus was not entrusting himself to them), Jesus is the Agent, αὑτὸν (himself) is the Patient (accusative), and αὐτοῖς (to them) is the Goal (dative). This construction clearly conveys a sense of committing one’s person or integrity.
  • Implicit Patient (Reflexive): Often, the Patient is not explicitly stated but is understood to refer to the same person as the Agent. For example, John 4:21 “πιστεύε μοι” (entrust yourself to me) implies a reflexive “yourself.” Similarly, John 3:15 “ὁ πιστεύων ἐν αὐτῷ” and John 3:16 “ὁ πιστεύων εἰς αὐτόν” (the one who trusts in him) carry the same meaning of entrusting oneself to Christ. The Goal is not exclusively a person, as seen in John 10:38 “κἂν ἐμοὶ μὴ πιστεύητε, τοῖς ἔργοις πιστεύετε” (If you do not trust me, then trust my deeds), where “deeds” serve as the object of trust. This rhetorical emphasis is on a personal, often deeply committed, reliance.
  • Passive Constructions: The trivalent verb can also appear in the middle-passive voice, where the Agent becomes implicit. In such cases, either the Patient or, less commonly, the Goal can become the subject. Examples include 1 Corinthians 9:17 “οἰκονομίαν πεπίστευμαι” (a stewardship has been entrusted to me), where “stewardship” (Patient) is the subject and “me” (Goal) is expressed as a dative, or Rom 3:2 “ἐπιστεύθησαν τὰ λόγια τοῦ θεοῦ” (The words of God were entrusted to them), where “the words of God” (Patient) become the subject, and “them” (Goal) is inferred. This rhetorical shift foregrounds the entrusted item or the recipient of the trust.
• Divalent Frame: “To Accept as True”

  This frame involves two participants: an Agent (the one who believes/accepts) and a Patient/Object (the statement, proposition, or fact that is accepted as true). This meaning is primarily cognitive, focusing on the veracity of a message or claim. The Patient can be realized as an ὅτι (that) clause, an infinitive with an accusative subject, or a noun representing a statement.

  • ὅτι Clauses: Matthew 9:28 “πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι” (Do you accept as true that I am able to do this?) illustrates the acceptance of a proposition. John 17:9 “ἐπίστευσαν ὅτι σύ με ἀπέστειλας” (They accepted as true that you have sent me) and John 11:27 “ἐγὼ πεπίστευκα ὅτι σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ θεοῦ” (I have accepted as true that you are the Messiah, the Son of God) are further examples. The rhetorical effect here is to affirm the truthfulness of a particular claim or identity.
  • Infinitive with Accusative: Acts 8:37b (a textual variant, v.l.) “πιστεύω τὸν υἱὸν τοῦ θεοῦ εἶναι τὸν Ἰησοῦν Χριστόν” (I accept as true that Jesus Christ is the Son of God) shows the proposition as an infinitive phrase.
  • Noun as Patient: John 11:26 “πιστεύεις τοῦτο” (Do you accept this as true?) uses a pronoun as the object. Similarly, 1 Corinthians 13:7 “πάντα πιστεύει” (it accepts all things as true) refers to the acceptance of all statements or propositions. Romans 14:2 “ὃς πιστεύει φαγεῖν πάντα” (he who accepts as true that he can eat anything) uses an infinitive to represent the accepted belief. 1 John 4:16 “καὶ ἡμεῖς ἐγνώκαμεν καὶ πεπιστεύκαμεν τὴν ἀγάπην ἣν ἔχει ὁ θεὸς ἐν ἡμῖν” (and we have experienced and have come to accept as true the love which God has for us) illustrates the acceptance of a state of being or reality.
• Contextual Ambiguity: In many instances, πιστεύω is used without an explicit object, making it challenging to definitively assign it to either the trivalent or divalent frame without recourse to context. For example, Acts 15:11 “πιστεύομεν σωθῆναι” (we believe for salvation) initially appears ambiguous. However, interpreting it as “we entrust ourselves for salvation” (the implied goal being Christ) or “we accept salvation as true” leads to different nuances. The infinitive σωθῆναι (to be saved) is often understood as an infinitive of result or purpose (as noted by BDAG in a parenthetical remark for this specific verse), suggesting that belief leads to salvation, fitting better with the “entrust” frame where one commits to Christ *for* salvation. This demonstrates the critical role of contextual analysis in resolving such ambiguities.

Conclusions and Translation Suggestions

The foregoing analysis demonstrates that the Greek verb πιστεύω is not a monolithic concept but encompasses a rich semantic range best understood through its distinct case frames. Recognizing whether the verb operates as a trivalent “entrust” or a divalent “accept as true” verb is paramount for accurate interpretation and translation, as these distinctions carry significant theological and rhetorical weight. Standard lexica, while providing broad definitions, sometimes fall short in clearly delineating these structural differences, necessitating a more nuanced grammatical approach.

Based on this exegetical study, the following translation suggestions for πιστεύω are offered, each paired with an explanation of its particular nuance:

1. To entrust oneself/something to someone/something. This translation captures the trivalent aspect of personal commitment, reliance, and the act of consigning one’s faith, life, or a specific charge to another. It emphasizes a relational and volitional dimension, often implying surrender and dependence.
2. To accept something as true or factual. This rendering highlights the cognitive dimension of belief, focusing on the affirmation of a proposition, statement, or reality as veridical. It pertains to intellectual assent and the acknowledgment of truth.
3. To respond positively to a message or event. This suggestion addresses contexts where no direct object is explicitly stated, but the act of believing implies an active reception and affirmation of a divine message, revelation, or salvific event. It bridges the cognitive and volitional aspects, indicating an affirmative response to God’s initiative.