Colossians 1:22

1:22 but now he has reconciled you ¹  by his physical body through death to present you holy, without blemish, and blameless before him –

Colossians 2:13

2:13 And even though you were dead in your ²  transgressions and in the uncircumcision of your flesh, he nevertheless ³  made you alive with him, having forgiven all your transgressions.

Colossians 4:8

4:8 I sent him to you for this very purpose, that you may know how we are doing ⁴  and that he may encourage your hearts.

Colossians 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

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¹ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

² tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

³ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

⁴ tn Grk “the things concerning us.”