Ephesians 3:6

An Exegetical and Rhetorical Analysis of the `συν-` Prefix in Ephesians 3:6

This exegetical study of An Exegetical and Rhetorical Analysis of the `συν-` Prefix in Ephesians 3:6 is based on a b-greek discussion from Mon Oct 29 17:05:08 2001. The initial observation arose during a study of rhetorical analysis, leading to a focus on Ephesians 3:6, where the Apostle Paul employs three words – συγκληρονόμα, σύσσωμα, and συμμέτοχα – all featuring the prefix συν- (manifesting as συ- due to phonetic assimilation). This pattern immediately suggested a rhetorical emphasis on ‘togetherness’ or joint participation.

The primary exegetical issue under examination is the morphological and semantic function of the repeated συν- prefix in these three terms, and its rhetorical contribution to Paul’s theological argument concerning the inclusion of Gentiles into God’s covenant promises. The discussion explores how this linguistic feature underscores the profound unity and shared status of believers in Christ.

εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου. (Nestle 1904)

Key differences with SBLGNT (2010):

• No substantive differences are found in Ephesians 3:6 between Nestle 1904 and SBLGNT (2010), particularly concerning the three key terms: συγκληρονόμα, σύσσωμα, and συμμέτοχα. The text is consistent across these editions.

Textual and Lexical Notes

The textual tradition for Ephesians 3:6, as reflected in NA28, is remarkably stable concerning the three compound adjectives. No significant variants impact the form or presence of συγκληρονόμα, σύσσωμα, or συμμέτοχα, ensuring confidence in the Greek text.

Lexical Notes

• συγκληρονόμα (sunkleronoma): From σύν (“with,” “together”) and κληρονόμος (“heir”). BDAG defines it as “co-heir, fellow-heir,” implying joint possession of an inheritance. KITTEL (TDNT, s.v. κληρονομέω) emphasizes the theological significance of inheritance in the New Testament, often referring to participation in God’s saving blessings and the eschatological kingdom. The prefix συν- here stresses full, equal participation in this divine legacy.
• σύσσωμα (sussoma): From σύν (“with,” “together”) and σῶμα (“body”). BDAG defines it as “belonging to the same body, united in one body.” KITTEL (TDNT, s.v. σῶμα) extensively details Paul’s use of “body” to denote the Church, the unified community of believers in Christ. The compound term specifically highlights the organic unity of Gentiles and Jews within this single Body of Christ, breaking down pre-existing divisions.
• συμμέτοχα (summetocha): From σύν (“with,” “together”) and μέτοχος (“sharer,” “partaker”). BDAG defines it as “sharing in something with someone, fellow-sharer.” KITTEL (TDNT, s.v. μετέχω) notes the concept of sharing implies active participation and communion in a common reality or blessing. In Eph 3:6, it signifies joint participation in “the promise” (τῆς ἐπαγγελίας), which refers to the entirety of God’s covenant blessings realized in Christ. The prefix again underscores the equal and full nature of this participation.

The consistent use of the συν- prefix across these three terms is crucial. While morphologically it often appears as συ- due to assimilation (e.g., συν- + κ becomes συγκ-, and συν- + σ becomes συσσ-, though often simplified to συ- in some transcriptions), the underlying semantic force of “together with” or “jointly” remains paramount. This morphological subtlety, as noted in the source discussion, clarifies that the intended meaning is always co-participation.

Translation Variants: Grammatical and Rhetorical Analysis

Ephesians 3:6 presents a profound theological statement concerning the status of Gentile believers: “that the Gentiles are συγκληρονόμα and σύσσωμα and συμμέτοχα of the promise in Christ Jesus through the gospel.” The three adjectives, all compound forms with the prefix συν-, are instrumental in conveying Paul’s message of radical inclusion and unity.

Grammatically, these terms function as predicate adjectives describing “the Gentiles” (τὰ ἔθνη), asserting their new identity. The prefix συν- (literally “with” or “together”) is a powerful intensifying element, indicating not merely association but full and equal participation. Morphological assimilation, where the final ν of συν- changes to match the following consonant (e.g., to γ before κ in συγκληρονόμα, or to σ before σ in σύσσωμα and συμμέτοχα), is a standard phonological process in Greek. While this leads to the visual representation as συ- in some forms, the underlying prefix is always συν-, consistently signifying “jointly” or “together with.”

Rhetorically, the anaphoric repetition of the συν- prefix creates a strong cumulative effect. This triadic structure (often referred to as a “tricolon”) is a common Pauline rhetorical device used for emphasis and clarity. By repeating the “togetherness” motif three times, Paul hammers home the absolute equality and shared status of Gentiles with Jewish believers in the divine plan. It underscores the complete dismantling of previous barriers, affirming that Gentiles are:

• Joint heirs: participating fully in God’s promises and inheritance.
• United in one body: incorporated organically into the Church, the Body of Christ.
• Co-partakers: sharing equally in all the blessings of the gospel.

This rhetorical strategy is highly effective in communicating the transformative nature of the gospel, which brings diverse groups into an unprecedented unity. Translators must strive to capture both the semantic precision of the individual terms and the cumulative rhetorical force of their repetitive prefixation.

Conclusions and Translation Suggestions

The analysis of Ephesians 3:6 reveals the profound theological significance embedded in Paul’s choice of three συν- compound adjectives. The consistent prefixation of συγκληρονόμα, σύσσωμα, and συμμέτοχα powerfully asserts the full, equal, and unified inclusion of Gentiles into God’s eschatological plan. This linguistic and rhetorical strategy emphasizes that the Gentiles are not merely beneficiaries, but active and integral participants in Christ’s inheritance, body, and promise. The morphological nuances, while initially appearing as a minor point, underscore the unwavering semantic intent of “togetherness” or “joint participation.”

Translating this verse effectively requires capturing both the precise meaning of each compound and the cumulative rhetorical impact of the repeated prefix. Below are three suggested translations, each highlighting a different facet of the original Greek’s richness:

1. The Gentiles are co-heirs, fellow members of the body, and co-sharers of the promise in Christ Jesus through the gospel.
   This translation emphasizes the prefix συν- with cognate English prefixes, aiming for a literal rendering of the “joint” aspect of each term.
2. That the Gentiles are jointly inheritors, united in one body, and participating together in the promise in Christ Jesus through the gospel.
   This option prioritizes conveying the sense of collective action and unity for each term, perhaps sacrificing some of the direct prefix-to-prefix correspondence for clarity of meaning.
3. To be sure that the Gentiles are fully included in the inheritance, integrally part of the body, and equal sharers in the promise in Christ Jesus through the gospel.
   This suggestion aims for a more dynamic and interpretative rendering, focusing on the theological outcome of the inclusion and emphasizing the radical equality Paul is asserting.