Internet Verse Search Commentaries Word Analysis ITL - draft

Colossians 1:20

Context
NET ©

and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 1  whether things on earth or things in heaven.

NIV ©

and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

NASB ©

and through Him to reconcile all things to Himself, having made peace through the blood of His cross; through Him, I say, whether things on earth or things in heaven.

NLT ©

and by him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of his blood on the cross.

MSG ©

Not only that, but all the broken and dislocated pieces of the universe--people and things, animals and atoms--get properly fixed and fit together in vibrant harmonies, all because of his death, his blood that poured down from the Cross.

BBE ©

Through him uniting all things with himself, having made peace through the blood of his cross; through him, I say, uniting all things which are on earth or in heaven.

NRSV ©

and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

NKJV ©

and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.


KJV
And
<2532>_,
having made peace
<1517> (5660)
through
<1223>
the blood
<129>
of his
<846>
cross
<4716>_,
by
<1223>
him
<846>
to reconcile
<604> (5658)
all things
<3956>
unto
<1519>
himself
<846>_;
by
<1223>
him
<846>_,
[I say], whether
<1535>
[they be] things in
<1909>
earth
<1093>_,
or
<1535>
things in
<1722>
heaven
<3772>_.
{having...: or, making}
NASB ©
and through
<1223>
Him to reconcile
<604>
all
<3956>
things
<3956>
to Himself
<846>
, having made
<1517>
peace
<1517>
through
<1223>
the blood
<129>
of His cross
<4716>
; through
<1223>
Him, I say, whether
<1535>
things on earth
<1093>
or
<1535>
things in heaven
<3772>
.
GREEK
kai
<2532>
CONJ
di
<1223>
PREP
autou
<846>
P-GSM
apokatallaxai
<604> (5658)
V-AAN
ta
<3588>
T-APN
panta
<3956>
A-APN
eiv
<1519>
PREP
auton
<846>
P-ASM
eirhnopoihsav
<1517> (5660)
V-AAP-NSM
dia
<1223>
PREP
tou
<3588>
T-GSN
aimatov
<129>
N-GSN
tou
<3588>
T-GSM
staurou
<4716>
N-GSM
autou
<846>
P-GSM
[di
<1223>
PREP
autou]
<846>
P-GSM
eite
<1535>
CONJ
ta
<3588>
T-APN
epi
<1909>
PREP
thv
<3588>
T-GSF
ghv
<1093>
N-GSF
eite
<1535>
CONJ
ta
<3588>
T-APN
en
<1722>
PREP
toiv
<3588>
T-DPM
ouranoiv
<3772>
N-DPM
NET © [draft] ITL
and
<2532>
through
<1223>
him
<846>
to reconcile
<604>
all things
<3956>
to
<1519>
himself
<846>
by making peace
<1517>
through
<1223>
the blood
<129>
of his
<846>
cross
<4716>
– through
<1223>
him
<846>
, whether
<1535>
things on
<1909>
earth
<1093>
or
<1535>
things in
<1722>
heaven
<3772>
.
NET ©

and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 1  whether things on earth or things in heaven.

NET © Notes

tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (diautou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.



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