Ephesians 4:12

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An Exegetical Analysis of Syntactic Ambiguity in Ephesians 4:12

This exegetical study of An Exegetical Analysis of Syntactic Ambiguity in Ephesians 4:12 is based on a b-greek discussion from Thu Jul 11 08:43:27 2002.

The initial inquiry centers on the precise punctuation of Ephesians 4:12 in Greek texts and its implications for meaning, specifically regarding the placement or omission of a comma after ἁγίων. Various English translations (such as the ASV, NASB, and GNT, as well as an unspecified Greek text) present differing punctuation, leading to divergent interpretations of the verse’s structure and the responsibilities it assigns.

The main exegetical issue revolves around the syntactic relationship between the three prepositional phrases in Ephesians 4:12: πρὸς τὸν καταρτισμὸν τῶν ἁγίων (for the equipping of the saints), εἰς ἔργον διακονίας (for the work of ministry), and εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ (for the building up of the body of Christ). The core of the debate concerns whether these clauses express distinct, parallel purposes, or if one or more of the εἰς clauses serves an epexegetical (explanatory) or subordinate role to the preceding phrase(s). This grammatical decision profoundly affects whether the “saints” are the direct agents of “the work of ministry” and “the building up of the body,” or if these are merely further purposes for which the leaders equip the saints, leaving the agency less explicitly defined within this verse alone.

Greek text (Nestle 1904)
πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ.

Key differences with SBLGNT (2010):

• The wording of Ephesians 4:12 in the SBLGNT (2010) is identical to the Nestle 1904 text: πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ.
• The punctuation (commas) is an editorial decision and is consistent between Nestle 1904 and SBLGNT 2010 for this verse, placing commas after ἁγίων and διακονίας. These commas reflect a specific interpretive understanding of the relationships between the clauses rather than being inherent features of ancient Greek manuscripts.

Textual criticism (NA28): The critical apparatus of NA28 shows no significant textual variants for Ephesians 4:12 that would alter the meaning or grammatical structure of the verse. The Greek text itself is stable, meaning the exegetical challenge lies in interpreting the syntax of the established text rather than resolving manuscript differences.

Lexical notes:

• καταρτισμόν (katartismon): KITTEL (TDNT) suggests “equipping, preparing, perfecting,” often with the nuance of restoring something to its proper condition or completing it. BDAG defines it as “equipping, preparing, training, perfecting, making complete.” In this context, it refers to the process of making the saints fit and ready for service.
• ἔργον (ergon): KITTEL defines this broadly as “work, deed, act.” BDAG similarly defines it as “deed, action, work.” Here it refers to the activity or task that the saints are equipped to perform.
• διακονίας (diakonias): KITTEL defines this as “service, ministry, help, aid.” BDAG similarly defines it as “service, ministry.” It denotes active, practical service, often in a spiritual or communal context.
• οἰκοδομήν (oikodomēn): KITTEL defines this as “building, edification, building up.” BDAG offers “process of building, building up, edification.” It carries a metaphorical sense of spiritual growth and strengthening within the community, akin to constructing a building.

Translation Variants

The grammatical and rhetorical analysis of Ephesians 4:12 centers on the relationship between the three prepositional phrases introduced by πρός (pros) and εἰς (eis). The initial phrase, πρὸς τὸν καταρτισμὸν τῶν ἁγίων, clearly expresses the purpose of the gifted leaders mentioned in verse 11: “for the equipping/perfecting of the saints.” The ambiguity arises with the subsequent two phrases, both introduced by εἰς + accusative: εἰς ἔργον διακονίας and εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ.

The preposition εἰς (eis) with the accusative can denote purpose, result, or direction. The presence of two successive εἰς clauses immediately following the initial πρός clause creates a syntactic “looseness” that permits multiple interpretations. Some scholars argue that all three clauses, or at least the two εἰς clauses, function as parallel expressions of purpose, elaborating on *what* the equipping of the saints entails or *for what* ultimate purpose the gifts are given. In this view, the “equipping,” the “work of ministry,” and the “building up of the body” are distinct yet parallel objectives. The punctuation in Nestle 1904 and SBLGNT (commas after ἁγίων and διακονίας) lends support to a more parallel reading, suggesting that the equipping of the saints is *for* ministry and *for* building, with the saints being the agents of both.

Alternatively, the second εἰς clause (εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ) could be interpreted as epexegetical to the preceding εἰς ἔργον διακονίας. This reading suggests that the “work of ministry” is *further defined* or *specifically aims at* the “building up of the body of Christ.” In this case, the relationship would be “equipping the saints for the work of ministry, which is the building up of the body of Christ.” This interpretation integrates the last two phrases more tightly, suggesting a single, clarified purpose rather than two distinct parallel ones.

A third possibility is a blend of purpose and result. While the gifts are given *for the purpose* of equipping the saints, and this equipping is *for the purpose* of ministry, the ministry itself *results in* the building up of the body. This sequential understanding highlights the dynamic process of spiritual growth within the community. The discussion notes that in Hellenistic Greek, phrases with εἰς and verbal nouns can signal both purpose and result, making a definitive distinction challenging. The context of Ephesians 4:7-16, particularly verse 16 where the body itself “makes increase for the building up of itself” (ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ), suggests that the “building up” is an active process engaged in by the entire body, implying that the “saints” (the individual members) are indeed the agents of both “work of ministry” and “building up.” The language combines metaphors of mechanical engineering (building) and biological growth, which further contributes to the perceived “looseness” of syntax by some interpreters.

Conclusions and Translation Suggestions

Given the inherent syntactic flexibility in the Greek of Ephesians 4:12 and the various interpretive nuances permitted by the prepositions πρός and εἰς, a definitive, single “correct” translation is elusive. The most robust interpretations acknowledge that the leaders’ role is to equip the saints, and this equipping is intimately connected to the saints’ active participation in ministry and the subsequent edification of the body of Christ. The choice between parallel purposes, epexegetical clarification, or a purpose/result sequence often reflects the translator’s attempt to articulate precisely what the original text allows to remain somewhat fluid.

1. For the equipping of the saints, for the work of ministry, for the building up of the body of Christ.
   This translation maintains three distinct, parallel purposes or objectives, emphasizing that the gifts are given by Christ to enable leaders to foster growth in the saints, which then leads to their engagement in ministry and the overall edification of the church.
2. To equip the saints for the work of ministry, that is, for the building up of the body of Christ.
   This rendering treats the second εἰς clause as epexegetical, clarifying that the “work of ministry” specifically entails, or has as its direct goal, the “building up of the body of Christ.” It highlights a direct, explanatory relationship between ministry and edification.
3. To equip the saints for service, which results in the building up of the body of Christ.
   This translation emphasizes a consequential relationship. The equipping leads to service, and this service, in turn, brings about the building up of the body, indicating a progression from preparation to action to spiritual growth.

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