Paul tells the Colossians church, "My goal is that their hearts may be encouraged (ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν) and knit together in love (συμβιβασθέντες ἐν ἀγάπῃ), so that (καὶ εἰς) they may have all the wealth of full assurance of understanding, for knowledge of God’s mystery, which is Christ (εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ)" (2:2).

There are a couple things worth noting. The first is the value of keeping dependent clauses dependent. The text doesn't say "encouraged and knit together." παρακληθῶσιν is the main verb in the purpose clause, and συμβιβασθέντες is a dependent construction (adverbial participle) telling us something about how they are encouraged. Paul is not saying that he wants the Colossians to be encouraged and to be knit together. He is saying he wants them to be encouraged by being knit together.

At first glance, it may seem petty, but I don't think so. By making συμβιβασθέντες an independent construction, it diminishes the force of the single goal of being encouraged. It's also not what the Greek says (contra the NIV, CSB, NRSV, NLT) and is better translated by the ESV and NASB. The NET interestingly flips the order of the clauses to make their relationship clear: "My goal is that their hearts, having been knit together in love, may be encouraged."

Paul tells the Corinthians, “For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom (οὐκ ἐν σοφίᾳ λόγου), lest the cross of Christ be emptied of its power” (1 Cor 1: 17; see the NJB, “wise words”).

The problem with this translation is that it would mean no pastor should speak with eloquence? I guess that means all pastors can speak wisdom but they can’t sound fluent or persuasive. And it means the two days I used to spend practicing my sermons were an unbiblical waste of time.

Here is a simple illustration of a subjective/objective genitive distinction, and also an illustration of translation philosophy in action.

Remember: if a noun is a subjective genitive, it is doing the action implicit in the head noun If it is an objective genitive, it is receiving the action.

John the Apostle says, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father (ἡ ἀγάπη τοῦ πατρὸς) is not in him” (1 John 2:15). Is πατρὸς doing the action in ἀγάπη or receiving it? Is the Father doing the loving, or is the Father receiving (our) love? There is little question contextually or theologically that it is objective, that it is our love for God.

I am preparing a talk on leadership, so I have been spending some good time back in the Pastorals. I came across a great example of two genitives that are either subjective or objective genitives.

Remember the grammar. If the word in the genitive is doing (i.e., the subject) of the implied action in the head noun, it is a “subjective genitive.” If the word in the genitive is receiving (i.e., the object) of the implied action in the head noun, it is an “objective genitive.”

Someone asked, “I am curious why Gal 2:16; 3:22, and Rom 3:22, 26, are translated as ‘faith in Christ’ when the genitive case is used.” Good question.

Gal 2:16 reads, “yet we know that no one is justified by the works of the law but through faith (διὰ πίστεως) in Jesus Christ (Ἰησοῦ Χριστοῦ).” The other verses are quite similar in their use of πίστεως Ἰησοῦ Χριστοῦ.

Functional equivalent translations are used to taking exegetical positions. After all, they are committed to trying to convey the meaning of a passage, at least the meaning they see in the text.

Formal equivalent are less comfortable doing this. They tend to try and replicate the ambiguity of the original Greek/Hebrew and let the reader decide as to meaning.

What is really frustrating for formal equivalent translations like the NASB and ESV is when they have to make a decision. There are certain types of constructions that simply can not be moved into English in a way that retains the ambiguity of the original. It just isn’t possible.

Paul is instructing Timothy (and his Ephesian opponents) on the proper use of the law, listing to whom the “thou shalt not” of the law applies, and concludes with this contrast: “and whatever else is contrary to sound doctrine, in accordance with the glorious gospel of the blessed God with which I have been entrusted” (1:10-11). What is the “glorious gospel”? Word for word, the Greek says “the gospel of the glory.” “Of the glory” is in the genitive case.

Paul begins his letter to the church at Rome by saying that through Jesus Christ “we have received grace and apostleship unto obedience of faith among all the nations” (1:5).

There are several interesting challenges to translating this verse. “Nations” (ethnos) can refer to any group of people with a common culture (hence “nations, people”), but in a Jewish context it can refer to all nations other than the Jewish nation (hence “Gentiles”).

“Unto” (eis) cannot be translated with a preposition or even a single English word. “To bring about” (ESV) or some such periphrastic construction is necessary. Welcome to translation.

But the most difficult question has to do with the phrase “obedience of faith” (hypakoen pisteos); “faith” is in the genitive case.