C. John Collins, «Colossians 1,17 'hold together': A co-opted term», Vol. 95 (2014) 64-87
The Greek terms rendered 'hold together' in Col 1,17 (sunistemi), Wis 1,7 (suneko), and Sir 43,26 (sugkeimai) do not derive from Septuagint renderings of the Hebrew Bible; instead they are terms that Second Temple Jewish and Greek Christian apologists co-opted from Hellenistic philosophy to commend 'biblical' concepts to the Graeco-Roman world. From these texts we can infer the semantic relationships of these verbs. The 'liturgical composition' in Col 1,15-20 displays a combination of biblical wisdom and co-opted philosophy.
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66 C. JOHN COLLINS
1. Background in the Hebrew Bible
The closest we come is a few places that use the Hebrew verb
‘ÄmaḠ(“standâ€), for which a Greek rendering with i[sthmi and cog-
nates makes good sense. A good example is Ps 33,9, “For he spoke,
and it came to be; he commanded, and it stood firmâ€. Here “it stood
firm†renders wayya‘ămÅá¸, which the Israeli commentator Hakham
suggests refers to “establishment of existence†4. The Greek uses
ektisqhsan, which captures this sense. In Ps 119,90b we find, “you
v,
have established the earth, and it stands fast [Heb. watta‘ămÅá¸; Gk.
kai. diame,nei]â€. The stress here is on the enduring existence of what
God has established.
There are two relevant examples where the Hebrew verb comes
into Greek with the more “literal†i[sthmi. In Ps 148,6 God “estab-
lished [Heb. wayya‘ămîá¸Ä“m “made them standâ€; Gk. e[sthsen]†the
heavenly bodies “forever and everâ€. In Isa 48,13 God says,
My hand laid the foundation of the earth,
and my right hand spread out the heavens;
when I call to them,
they stand forth together [Heb. ya‘amá¸È— yaḥdÄw; Gk. sth,sontai a[ma]
Hakham explains the last line as “the heavens and the earth are
joined togetherâ€, giving a coherent system 5. This seems more likely
than Koole’s suggestion that we take “call†as “call into beingâ€, as
in 41,4, and thus “stand forth†as “come into being†6. The syntax
of “call†is different: in 41,4 God “calls†the generations, a simple
transitive usage, while in 48,13 he “calls to [Heb. ’el]†the heavens
and earth, implying they already exist. The notion of the world as
a coherent system will be relevant to the discussion that follows.
This usage probably lies behind the saying in Pirqe Abot, 1.2,
“Upon three things the world stands [Heb. ‘ômÄ“á¸]: upon the Torah,
and upon worship, and upon the practice of charityâ€. Quite similar
4
A. HAKHAM, Sefer Tehillim (Da‘at Miqra’; Jerusalem 1979) I, 182 (bpq).
5
A. HAKHAM, Sefer Yesha‘yahu (Da‘at Miqra’; Jerusalem 1984) II, 622
(bkqt).
6
J. KOOLE, Isaiah, Part 3, Volume 1: Isaiah 40–48 (Historical Commen-
tary on the OT; Kampen 1997) 581.