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An Exegetical Study of ekklesia in the New Testament
This exegetical study of Ekklesia is based on a b-greek discussion from Sun May 9 19:10:57 1999. The initial query posed a fundamental question regarding the semantic distinction between “congregation” and “church” as translations for the Greek term ekklesia (ἐκκλησία). It was noted that the Hebrew terms qahal (קָהָל) or edah (עֵדָה) are frequently rendered as ekklesia in the Septuagint (LXX), which in English is often translated as “congregation.” The originator of the discussion pondered whether “congregation” might primarily denote a local gathering, while “church” occasionally refers to a universal body, albeit with inconsistent usage across translations of Pauline epistles.
The central exegetical issue revolves around determining the most accurate and contextually appropriate English rendering of ekklesia in the New Testament. This involves a multifaceted analysis: examining the word’s etymology and its usage in classical Greek and the LXX, tracing its semantic development within the New Testament corpus, and considering the modern connotations of potential English equivalents. Key questions emerge concerning whether ekklesia inherently carries a sense of “called out” (from its etymological components ek and kaleo), whether its primary reference is to a local assembly or a universal body of believers, and how theological implications of various translations might influence contemporary understanding.
Greek text (Nestle 1904):
ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ Θεοῦ.
Key differences with SBLGNT (2010):
- Nestle 1904 uses capitalized Θεοῦ (Theou, “God”), reflecting a common textual convention for divine names.
- SBLGNT 2010 uses lowercase θεοῦ (theou, “God”), consistent with its policy of normalizing capitalization.
- No significant textual variants affect the word ekklesia itself or its immediate context in this verse.
Textual criticism (NA28): The reading of ekklesia in 1 Corinthians 10:32 is highly stable across New Testament manuscripts and critical editions (e.g., Nestle-Aland 28th edition). There are no significant variants that would alter the form or meaning of the term itself in this verse. This stability allows for a confident focus on lexical and semantic analysis rather than debates over textual integrity for this specific word. The primary variation, as noted, concerns the capitalization of Θεοῦ/θεοῦ, which does not impact the understanding of ekklesia.
Lexical notes (KITTEL, BDAG):
* KITTEL (Theological Dictionary of the New Testament): Traces ekklesia from its classical Greek roots, where it signified a formal “assembly of citizens” (e.g., in Athens, the deliberative body of free men summoned for public affairs). It highlights the LXX’s adoption of ekklesia to translate the Hebrew qahal and edah, referring to the “assembly” or “congregation” of Israel, particularly for religious gatherings. In the NT, ekklesia evolves to describe the Christian community, encompassing both local gatherings of believers and, in some contexts, the universal body of Christ. Kittel emphasizes the theological transformation of a secular term into a designation for God’s redeemed people.
* BDAG (A Greek-English Lexicon of the New Testament and Other Early Christian Literature): Provides a comprehensive definition, noting ekklesia as “a regularly summoned legislative assembly” in the secular sense. For biblical usage, it primarily denotes “an assembly or congregation of God’s people.” This includes: (1) a local group of Christian believers meeting together; (2) the collective group of all Christians in a specific geographic area; and (3) the universal community of all believers, past, present, and future. BDAG acknowledges the etymological components of ek (“out of”) and kaleo (“to call”), recognizing the idea of “called out ones” as a formative element, though its direct semantic force may have diminished in later usage.
Translation Variants
In 1 Corinthians 10:32, Paul admonishes believers to “be without offense to Jews, Greeks, and the ekklesia of God.” The grammatical structure employs the dative case for each group (Ἰουδαίοις, Ἕλλησιν, τῇ ἐκκλησίᾳ), indicating the recipients towards whom this blameless conduct is directed. The rhetorical effect of listing these three categories in parallel is significant: “Jews” and “Greeks” represent broader ethnic or cultural groups, suggesting that “the ekklesia of God” here also functions as a broad, possibly universal, category rather than solely a specific local gathering. This interpretation aligns with arguments made in the discussion that certain Pauline uses of ekklesia, particularly when linked with “God” or in contexts of universal scope (like Ephesians), imply the totality of believers.
The discussion highlights several approaches to translating ekklesia:
- “Church”: This is the most common traditional translation. While it readily conveys both local and universal senses to modern English speakers, it carries the risk of introducing anachronistic connotations (e.g., referring to a building or an institution rather than people) that were not present in the first-century context. Some participants argue that its familiarity outweighs these drawbacks, especially for the universal sense, as alternative terms might require hyphenation or feel less natural.
- “Congregation”: Favored by many for its resonance with the LXX usage (translating qahal) and its emphasis on a gathering of people. It naturally fits local assemblies and avoids the institutional baggage of “church.” However, some find it less effective for expressing the universal body without modification (e.g., “universal congregation”).
- “Assembly”: Another strong contender, emphasizing the act or event of gathering. It aligns well with the classical Greek political usage of ekklesia as a summoned public assembly. Like “congregation,” it is excellent for local contexts but faces challenges when denoting the universal body without further qualification.
- “Called out ones”: This is a more literal, etymological rendering, emphasizing the components ek (“out”) and kaleo (“to call”). While it highlights an important theological concept—that believers are “called out” from the world—it functions more as a gloss or descriptive phrase than a single, fluid English word. Many scholars caution against over-reliance on etymology, as a word’s meaning often evolves beyond its original components.
The choice between these variants often hinges on the translator’s purpose and intended audience. For 1 Corinthians 10:32, the context of being “without offense” to broad groups suggests a comprehensive scope for ekklesia, making a translation that can encompass the entirety of God’s people desirable.
Conclusions and Translation Suggestions
The multifaceted nature of ekklesia‘s usage in the New Testament necessitates careful consideration in translation. While its etymology points to “called out ones,” its semantic range extends from specific local gatherings to the universal body of believers, echoing its use in classical Greek (public assembly) and the LXX (assembly of Israel). For 1 Corinthians 10:32, where Paul speaks of avoiding offense to “Jews, Greeks, and the ekklesia of God,” the parallel structure suggests a broad, inclusive understanding of the latter, likely encompassing the entire community of believers. Therefore, translations should strive to capture this inclusive sense while minimizing anachronistic connotations.
- “Be blameless before Jews, Greeks, and the entire community of God.”
This translation uses “community” to emphasize the collective body of believers, which can encompass both local and universal dimensions without resorting to the potentially misleading “church.” “Entire” is added for clarity in this context of broad categories.
- “Do not cause offense to Jews or Gentiles, or to God’s people as a whole.”
This option employs “God’s people” as a dynamic equivalent, clearly identifying the group without relying on a single, potentially ambiguous noun. “As a whole” further reinforces the comprehensive scope suggested by the verse’s structure.
- “Be careful not to offend Jews, Gentiles, or the assembly of God.”
This choice maintains “assembly,” which carries strong biblical connotations from the LXX and classical Greek, emphasizing the gathering aspect while retaining a sense of collective identity. It avoids the modern institutional implications of “church.”