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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80 C. JOHN COLLINS
4. sugkei/mai and sune,cw
Apparently the verbs sune,cw and sugkei/mai are interchangeable
with suni,sthmi: sune,cw can stand in for the transitive use of
sunisthmi that refers to keeping something together, while sugkei/mai
,
can stand in for the intransitive.
a. sugkei/mai
It is easier to show this with sugkei/mai. Athanasius describes
“a lyre, put together out of [sugkeime,nhj evk] many different
strings†(§38:35-36); “the word of human kind that is put together
out of [sugkeime,non evk] syllables†(§40:22-23; cf. 41:2, 4-5);
“human beings are put together out of [sugkeime,noi evk] partsâ€
(§41:3). This commonly occurring syntax with evk shows the clear
parallel with the intransitive uses cited in section 3 above.
A similar parallel between sugkei/mai and intransitive suni,sthmi
comes from Athenagoras, Plea for the Christians, 8.3. He asserts
that Socrates was “put together and divided into parts†(sugkei,menoj
kai. diairoumenoj eivj me,rh), and in the next sentence insists that
,
God is “uncreated and impassible and indivisible; he is not, there-
fore, put together from parts (sunestw.j evk merw/n)â€.
5. sune,cw
Athanasius describes the “holy Word of the Father†as the one
“illuminating all things visible and invisible, holding them together
and binding them together [sune,cei kai. susfi,ggei] for himselfâ€
(§42:3-4). Further, Jesus Christ is the one “through whom the Fa-
ther orders the universe and holds it together [sune,cei] and pro-
vides for all things†(§47:30-31). This corresponds to the transitive
use of suni,sthmi for God’s ongoing holding together of the things
he first put together 38.
38
It is possible, though uncertain, that 1 Clem 20.5-6 is additional testi-
mony to the close semantic connection of these two verbs. Gaden’s rendering
(“Christian traditionsâ€, 37), “The inscrutable and indescribable judgements
of the abyss and the underworld are held together [sune,cetai] by the same
decrees; the basin of the boundless sea being firmly fixed [sustaqe,n, better
“held or brought togetherâ€] by his creative action for their gathering togetherâ€,
may obscure this connection.