Ephesians 3:4

πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ : in accordance with which, when ye read, ye can perceive my understanding in the mystery of the Christ. The ὅ refers to the προγεγραμμένον indicated in the προέγραψα the πρός with acc. expressing here, as often, the idea of the standard or measure of the νοῆσαι (Win.-Moult., p. 505; Bernhardy, Synt., p. 205). Wicl. gives “as”; Cov., “like as”; Rhem., “according as”; Tynd., Gen., AV and RV, “whereby”. The aor. νοῆσαι follows the present ἀναγινώσκοντες, the perception being regarded as a single, accomplished act, the result of the process of reading. The verbs νοεῖν and συνιέναι when contrasted are supposed (cf. Tittmann, Syn., p. 191, and Ell., in loc.) to differ as merken, “perceive,” differs from verstehen, “understand”. But such distinctions are precarious as regards NT Greek. The noun σύνεσις, which is applied sometimes to the understanding mind (Mark 13:33; Wis 4:11), occurs repeatedly in the NT in the sense of mental apprehension (Luke 2:47; 1 Corinthians 1:19; Colossians 1:9; Colossians 2:2; 2 Timothy 2:7). It is defined as “ insight depending on judgment and inference” (Mey. on Colossians 1:9), usually in the theoretical sense, but sometimes in the practical (cf. Mark 12:33). It appears to denote critical understanding, the apprehension of the bearings of things, while φρόνησις conveys the idea of practical, ethical understanding (cf. Light. on Colossians 1:9; Schmidt, Synonymik, chap. xiii., § 10, chap. cxlvii., § 8). Here σύνεσις is followed by ἐν (cf. also 3 Ezra 1:3), συνιέναι ἐν being a common phrase for having understanding in a matter (2 Chronicles 34:12; Joshua 1:7; Daniel 1:17). As the σύνεσίν μου ἐν τῶ. etc., makes one idea, the article is dispensed with after the prep. The τοῦ Χριστοῦ is taken by some as that of originating cause (Hofm.), = the mystery of which Christ is the author; by others as the gen. objecti, = the mystery relating to the Christ (Abb., Haupt, etc.), by others still as the gen. of apposition (Mey., Alf., etc.), or of identity (Ell.), = the mystery which is the Christ, which He makes, or which is contained in Him. The latter is thought to be favoured by Colossians 1:27. But the idea there is that of the Christ in us, which is not quite the same; and it seems best on the whole to take the second view, “the mystery relating to the Christ,” i.e., the revelation of the long-hidden purpose of God regarding the Christ as not for Israel only, but also for the Gentiles.