Hebrews 11:3

Exegetical Study of Hebrews 11:3: Πίστει Νοοῦμεν Κατηρτίσθαι τοὺς Αἰῶνας

This exegetical study of Hebrews 11:3: πιστει νοουμεν καθρτισθαι τουσ αιωνασ is based on a b-greek discussion from Wed Jul 1 12:08:19 1998. The initial inquiry posed several challenges regarding the interpretation of this verse, particularly for an emerging Greek student. Questions centered on the grammatical function of the infinitive κατηρτίσθαι, its syntactic relationship with τοὺς αἰῶνας, and the broader contextual implications when considering the subsequent infinitive γεγονέναι. Furthermore, clarification was sought regarding the semantic scope of the articular noun τοὺς αἰῶνας, specifically whether it conveys an idiomatic sense of “the universe.”

The main exegetical issue at hand revolves around the precise grammatical construction and theological implications of Hebrews 11:3. The verse presents a complex interplay of an accusative-infinitive construction (νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας) followed by an articular infinitive expressing purpose or result (εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι). Key points of discussion include: (1) the correct identification and translation of the main verb (initially misread as βοοῦμεν but correctly identified as νοοῦμεν), (2) the perfect passive infinitive κατηρτίσθαι and its subject, (3) the exact meaning of τοὺς αἰῶνας as “the universe” or “the ages,” (4) the function of the subsequent γεγονέναι clause, and (5) the rhetorical and potentially philosophical nuances, particularly Platonic, within the contrasting phrases ἐκ φαινομένων (“from things appearing”) and τὸ βλεπόμενον (“that which is seen”). Resolving these aspects is crucial for a coherent understanding of the author’s statement on creation by faith.

Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι. (Nestle 1904)

Key differences with SBLGNT (2010):
* The SBLGNT (2010) renders Θεοῦ with a lowercase initial letter (θεοῦ), which is a stylistic or orthographical choice regarding the divine name, not a textual variant altering meaning.

Textual Criticism (NA28): The Novum Testamentum Graece (NA28) presents the same Greek text for Hebrews 11:3 as Nestle 1904. There are no significant textual variants noted in the critical apparatus that impact the discussed phrases (νοοῦμεν, κατηρτίσθαι, τοὺς αἰῶνας, γεγονέναι, ἐκ φαινομένων, τὸ βλεπόμενον), confirming the stability of the text in this verse.

Lexical Notes:

• Πίστει (Dative, from πίστις): Dative of means, “by faith.” BDAG defines πίστις as “trust, faith, belief.” It functions here as the instrumental means by which understanding occurs.
• νοοῦμεν (Verb, Present Active Indicative, 1st Plural, from νοέω): “we understand,” “we perceive,” “we consider.” BDAG: “to grasp or comprehend with the mind.” The present tense indicates a continuous or general truth.
• κατηρτίσθαι (Perfect Passive Infinitive, from καταρτίζω): “to have been put in order,” “to have been established,” “to have been created.” BDAG: “to make suitable or fit, make complete, put in order, restore, create.” KITTEL emphasizes meanings like “to put in order, to make complete, to make perfect.” The perfect tense denotes a completed action with continuing results or a resultant state. The passive voice indicates that the action is performed upon the subject.
• τοὺς αἰῶνας (Accusative Plural, from ὁ αἰών): This term is crucial. BDAG provides “an age, an era; the world, the universe.” Louw & Nida 1.4 specifically notes its use in the plural for “the universe,” often without implying a temporal “age” in contexts like Hebrews 1:2 and 11:3. KITTEL acknowledges both temporal (“age, span of time, eternity”) and spatial/existential (“world, creation”) meanings. The consensus in the discussion favors “the universe” or “the world” as the intended meaning here, despite the plural form.
• ῥήματι Θεοῦ (Dative, from ῥῆμα): Dative of means, “by the word of God.” BDAG defines ῥῆμα as “word, utterance, saying.” This specifies the divine agency in the act of creation.
• εἰς τὸ + Infinitive: This construction typically indicates purpose or result. Here, it introduces the outcome or intention of the preceding statement.
• ἐκ φαινομένων (Genitive Participle, from φαίνω): “from things appearing” or “from visible things.” BDAG for φαίνω includes “to bring to light, make visible; to become visible, appear.” The genitive plural participle here refers to the source. The discussion explores a potential Platonic nuance, where “appearances” might imply a distinction from ultimate reality.
• τὸ βλεπόμενον (Accusative Participle, from βλέπω): “that which is seen” or “the visible thing.” BDAG for βλέπω: “to see, look at, perceive.” This participle functions substantivally as the subject of the infinitive γεγονέναι.
• γεγονέναι (Perfect Active Infinitive, from γίνομαι): “to have come into being,” “to have been made.” BDAG: “to become, come into being, arise, happen.” The perfect tense signifies a completed process of coming into existence, resulting in a present state.

Translation Variants

The initial clause, Πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ, presents an accusative-infinitive construction as the object of the verb νοοῦμεν (“we understand/perceive”). In this structure, τοὺς αἰῶνας acts as the accusative subject of the perfect passive infinitive κατηρτίσθαι. This means “we understand that the universe has been created/established.” The perfect passive infinitive κατηρτίσθαι conveys a completed action with lasting effects, emphasizing the established state of creation. Both Πίστει and ῥήματι Θεοῦ function as datives of means, specifying “by faith” and “by the word of God” as the agents or instruments of this understanding and creation, respectively. The use of τοὺς αἰῶνας in the plural, yet referring to “the universe,” is an idiom, underscoring the comprehensive nature of creation.

The subsequent clause, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι, employs the εἰς τὸ + infinitive construction to indicate purpose or result. Here, τὸ βλεπόμενον (“that which is seen/visible”) is the subject of the perfect active infinitive γεγονέναι (“to have come into being”). The negation μὴ applies to the source prepositional phrase ἐκ φαινομένων (“from things appearing/visible”). Syntactically, the clause implies “with the result that that which is seen has not come into being from visible things.” Rhetorically, the choice of ἐκ φαινομένων alongside τὸ βλεπόμενον is significant. While both terms broadly relate to visibility, φαινομένων (from φαίνω, “to appear”) may carry a subtly different connotation than βλεπόμενον (from βλέπω, “to see”). Some interpreters suggest a possible Platonic undertone, where φαινομένων could refer to mere “appearances” or a less substantial reality, implying that the observable universe did not originate from pre-existing, observable matter, but from an unseen, divine realm. This supports the concept of creation ex nihilo, an act where visible reality originates from that which is not visible or apparent.

Conclusions and Translation Suggestions

Hebrews 11:3 is a profound theological statement on creation through faith, emphasizing God’s unique power to bring forth the visible world from the invisible. The grammatical analysis clarifies the accusative-infinitive construction, the meaning of “the universe” despite the plural “ages,” and the perfect tense’s emphasis on completed creation. The rhetorical choice of distinguishing between “that which is seen” and “things that appear” underscores the miraculous nature of this divine act, suggesting a creation ex nihilo guided by divine word and grasped by faith.

1. By faith we understand that the universe was framed by the word of God, so that what is seen has not come into being from things that are visible.
   This translation emphasizes the act of creation as “framing” and clearly renders τοὺς αἰῶνας as “the universe,” while maintaining the distinction between seen and visible origins.
2. Through faith we perceive that the cosmos was prepared by God’s decree, with the result that the observable world was not made from what is apparent.
   This version uses “cosmos” and “God’s decree” for τοὺς αἰῶνας and ῥήματι Θεοῦ respectively, and highlights the resultative aspect of the εἰς τὸ construction, leaning into a more philosophical nuance for apparent.
3. By faith we comprehend that the worlds were set in order by God’s word, in order that the visible did not originate from what appears to be.
   This translation maintains “the worlds” as a direct rendering of the plural, stresses the ordering aspect of κατηρτίσθαι, and subtly differentiates between “visible” and “what appears to be” to reflect the rhetorical depth of the original Greek.