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An Exegetical Analysis of Colossians 1:4: Syntax, Textual Variants, and Idiomatic Translation of Verbs of Perception
This exegetical study of “Colossians 1:4 Double Accusatives?” is based on a b-greek discussion from September 14, 1999. The initial query concerned the typical English translation of Colossians 1:4, specifically the rendering “…we heard of your faith… and of your love,” and questioned the grammatical necessity or rationale for adding the preposition “of” or “about” when the Greek text employs direct accusatives for πίστιν (faith) and ἀγάπην (love).
The main exegetical issue revolves around the syntactic function of the direct accusative objects following the participle ἀκούσαντες (having heard) and the implications for idiomatic translation into English. Furthermore, textual variations in the latter part of the verse, particularly regarding the description of “love,” introduce complexity concerning the grammatical relationship of clauses and potential “double accusative” constructions, as raised by subsequent discussion participants. This analysis will therefore explore both the specific grammatical construction of ἀκούω with its objects and the significant textual divergence impacting the understanding of the verse.
ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους (Nestle 1904)
Key differences with SBLGNT (2010):
- The SBLGNT (2010) reads ἣν ἔχετε instead of τὴν εἰς after τὴν ἀγάπην. The SBLGNT text thus presents: ἀκούσαντες τὴν πίστιν ὑμῶν ἐν Χριστῷ Ἰησοῦ καὶ τὴν ἀγάπην ἣν ἔχετε εἰς πάντας τοὺς ἁγίους. This variant significantly alters the grammatical structure describing “love.”
Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)
Textual Criticism (NA28): The critical apparatus of NA28 (Nestle-Aland, 28th ed.) highlights the significant textual variant in Colossians 1:4. The reading τὴν εἰς πάντας τοὺς ἁγίους, found in earlier printed editions such as Nestle 1904 and supported by manuscripts like P46, B, C, D, F, G, L, P, Ψ, 33, 1739, it vg copsa bo, presents “love” as directly qualified by an article and prepositional phrase (“the [love] toward all the saints”). In contrast, the reading ἣν ἔχετε εἰς πάντας τοὺς ἁγίους, preferred by NA28 and supported by א, A, D*, K, syrp, h, interprets “love” as the object of a relative clause (“the love which you have toward all the saints”). The NA28 prefers the latter variant due to stronger manuscript evidence and internal considerations, suggesting it might be the more original and perhaps slightly more complex reading that scribes might have simplified to the article-prepositional phrase. Both readings are grammatically plausible within the context, but the choice between them impacts the precise nuance of how the Colossians’ love is described.
Lexical Notes:
- ἀκούω (BDAG): The verb ἀκούω primarily means “to hear” or “to learn by hearing.” BDAG notes its capacity to take a direct accusative of the *thing heard* (e.g., a sound, news, a message) without a preposition (e.g., ἀκούω λόγον, “I hear a word”). This contrasts with its use taking a genitive for the *person heard* (e.g., ἀκούω τινός, “I hear someone”). In Colossians 1:4, the objects are abstract concepts (πίστιν, ἀγάπην), which fall under the category of “things learned by hearing.”
- ἀκούω (KITTEL, TDNT): The theological significance of ἀκούω extends beyond mere auditory perception. It often implies understanding, heeding, and responding, especially in the context of divine revelation or the gospel message. To “hear” in a biblical sense frequently involves an internal reception and commitment, making the direct object (faith, love) particularly meaningful as the content of what has been understood and acted upon.
- πίστις (BDAG/KITTEL): Denotes “faith, trust, belief, conviction.” In the New Testament, it is central to the Christian response to God and Christ.
- ἀγάπη (BDAG/KITTEL): Signifies “love,” particularly divine love or selfless, brotherly love, often directed towards God, neighbor, or fellow believers. Its presence here alongside faith underscores a holistic Christian life.
Translation Variants with Grammatical & Rhetorical Analysis
Grammatical Analysis (Nestle 1904 reading): The participle ἀκούσαντες (aorist active, nominative plural, modifying an implied “we”) governs two direct accusative objects: τὴν πίστιν ὑμῶν (“your faith”) and τὴν ἀγάπην (“the love”). The second object, τὴν ἀγάπην, is further specified by the adjectival phrase τὴν εἰς πάντας τοὺς ἁγίους (“the [love which is] toward all the saints”). This construction is grammatically straightforward in Greek, presenting faith and love as the direct content or information received by the apostles.
Grammatical Analysis (SBLGNT reading): With the SBLGNT reading, ἀκούσαντες still takes τὴν πίστιν ὑμῶν and τὴν ἀγάπην as its direct accusative objects. However, τὴν ἀγάπην is now modified by a relative clause, ἣν ἔχετε εἰς πάντας τοὺς ἁγίους (“which you have toward all the saints”). Here, the relative pronoun ἣν (feminine singular accusative) functions as the direct object of the verb ἔχετε (you have) within the relative clause. This clarifies the “double accusative” query raised by the initial post’s participants: τὴν ἀγάπην is an object of ἀκούσαντες, while ἣν is an object of ἔχετε. These are not two accusatives within the same predicate expression, but rather a principal object qualified by a relative clause containing its own object, a common and perfectly grammatical Greek construction.
Rhetorical Analysis and Idiomatic Translation: The core of the initial query lies in the differences between Greek and English idiom for verbs of perception. While Greek ἀκούω naturally takes a direct accusative for a concept like “faith” or “love” (implying “hearing about” or “learning of” these realities), such a direct rendering often sounds unnatural in English (“we heard your faith”). English typically requires a preposition like “of” or “about” when the object of “hear” is not a directly perceivable sound or event, but rather abstract information or a concept. For instance, one says “I heard the news” (direct object), but “I heard about your arrival” (prepositional phrase). This idiomatic divergence necessitates the addition of a preposition in many English translations to achieve naturalness and clarity. The direct Greek accusative rhetorically emphasizes the immediate reception of the *information* concerning their faith and love, underscoring the apostle’s awareness of these spiritual realities.
Conclusions and Translation Suggestions
The grammatical analysis confirms that the Greek participle ἀκούσαντες indeed takes direct accusative objects for “faith” and “love.” The textual variant regarding the description of “love” either uses an adjectival phrase (Nestle 1904) or a relative clause (SBLGNT), each grammatically sound. The need for prepositions like “of” or “about” in English translations is primarily an idiomatic requirement of the target language, not a grammatical deficiency in the Greek. The apostle’s knowledge of the Colossians’ spiritual state is presented as a direct result of “hearing,” implying robust and verifiable reports. Below are three translation suggestions, each with a slightly different nuance:
- “Having heard your faith in Christ Jesus and the love that is for all the saints,”
This translation attempts to be more literal to the Greek syntax (Nestle 1904), maintaining the direct accusatives, though it might sound less idiomatic in English. - “because we heard about your faith in Christ Jesus and your love for all the saints,”
This rendering prioritizes natural English idiom (based on Nestle 1904), using “about” to convey the sense of learning information, which is common for abstract concepts in English. - “because we heard of your faith in Christ Jesus and of the love which you have for all the saints,”
This translation incorporates the SBLGNT reading and provides a more dynamic equivalent, making explicit that the love is something “possessed” by the Colossians, while still employing idiomatic English prepositions.
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