The Evangelical Universalist Forum

What does All mean in koine=

“Not everyone has to be part of the restitution. All, does not usually mean each and everything.”

That is precisely what pa’ß means. We will await your presentation of “most” Greek scholars who would present otherwise, and while we wait, lets hear from W.E. Vine M.A., author of A Greek Testament Grammar, and, A Comprehensive Dictionary of the Original Greek Words with their precise Meanings for English Readers.

All = pa’ß =

Radically means “all.”

Used without the article it means “every,” every kind or variety. So the RV marg. in Eph. 2:21, “every building,” and the text in Eph. 3:15, “every family,” and the RV marg. of Acts 2:36, “every house;”

or, it may signify “the highest degree,” the maximum of what is referred to, as, “with all boldness” Acts 4:29.

Before proper names of countries, cities and nations, and before collective terms, like “Israel,” it signifies either “all” or “the whole,” e.g., Matt. 2:3; Acts 2:36.

Used with the article, it means the whole of one object.

In the plural it signifies “the totality of the persons or things referred to.”
Used without a noun it virtually becomes a pronoun, meaning “everyone” or “anyone.”

In the plural with a noun it means “all.”

One form of the neuter plural (panta) signifies “wholly, together, in all ways, in all things,” Acts 20:35; 1 Cor. 9:25.

The neuter plural without the article signifies “all things severally,” e.g., John 1:3; 1 Cor. 2:10; preceded by the article it denotes “all things,” as constituting a whole, e.g., Rom. 11:36; 1 Cor. 8:6; Eph. 3:9.

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Dr.Robert Young

Author of…

  1. A New Translation Of The Bible

  2. New Concordance To The Greek New Testament

  3. Dictionary & Concordance Of Bible Words & Synonyms.

  4. Concise Concordance To Eight Thousand Changes Of The Revised Testament

  5. Numerous Other Words In Biblical & Oriental Literature.

Dr. Robert Young Analytical Concordance

pa’ß =

All points, all men, all things. All, whole, completely. (1075 verses)

All = lk=

All, the whole, any, each, every, everything, totality. (24 passages)

All =lylk=

Entire, all. Complete, wholly. (15 verses)

All = br =

Multitudes/ abundance (149 verses)

All= o&loß =

All. Whole. Completely. (99 verses)

This is your mission for today, should you be willing to accept it… List the “many” Koine Greek scholars who maintain all does not mean all.

Koine Greek Scholars: All does not mean all =

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Why not start with the Greek-English Lexicon Of The New Testament by William F. Arndt & Wilbur Gingrich

PAS, pa’sa, pa’n gen. pantov", pavsh", pantov" (dat. pl. pa’si and pa’sin vary considerably in the mss.; s. W-S. §5, 28; cf. Rob. 219-21) (Hom.+; inscr., pap., LXX, En., Ep. Arist., Philo, Joseph., Test. 12 Patr.).

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Im going with your case 100%

Dear PastorMark: I intend on expanding this link further if the Lord our God sees fit to give me a few more breaths.

I do appreciate your 100% agreement on pas.

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It is important to know that the word “things” is rarely found in the original koine Greek. When “all things” are mentioned in many translations, the original Greek only has the word “all” meaning everybody and everything. Many translations have added the word “things” to the word “all” which changes the meaning in many minds.

Col 1:16 - 20

For by Him everybody and everything were created, both in the heavens and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—everybody and everything have been created through Him and for Him. He is before everybody and everything, and in Him everybody and everything is held together. He is also head of the body, the church; and He is the beginning, the firstborn from the dead, so that He Himself will come to have first place in everybody and everything. For it was the Father’s good pleasure for all the fullness to dwell in Him, and through Him to reconcile everybody and everything to Himself, having made peace through the blood of His cross; through Him, I say, everybody and everything on earth or in heaven.

“I believe all does not mean all in some instances.”

Rarely, and I mean rarely, is pas a synecdoche or a metonymy in Scripture!

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Greek-English Lexicon Of The New Testament

William F. Arndt & Wilbur Gingrich

[A translation & adaptation of Wm. Bauer’s Griechisch-Deutsches Worterbuch zu den Schrift en des Neueu Testaments und der uberigen]

PAS, pa’sa, pa’n gen. pantov", pavsh", pantov" (dat. pl. pa’si and pa’sin vary considerably in the mss.; s. W-S. §5, 28; cf. Rob. 219-21) (Hom.+; inscr., pap., LXX, En., Ep. Arist., Philo, Joseph., Test. 12 Patr.).

  1. adj., used w. a noun—a. w. the noun in the sing. without the art.—a.

Emphasizing the individual members of the class denoted by the noun every, each, any, scarcely different in mng. fr. the pl. ‘all’: pa’n devndron Mt 3:10; Lk 3:9. pa’sa futeiva Mt 15:13. pa’sa favragx, pa’n o[ro" Lk 3:5 (Is 40:4). pa’" tovpo" 4:37. pa’" a[nqrwpo" J 1:9; 2:10; Ro 3:4 (Ps 115:2); Gal 5:3; Col 1:28a, b, d; Js 1:19. pa’n e[qno" Ac 17:26a. pa’sa yuchv (Pla., Phaedr. 249e) 2:43; 3:23 (cf. Lev 23:29); Ro 2:9. pa’sa hJmevra Ac 5:42; 17:17. pa’n savbbaton 18:4. pa’sa ajrch; kai; pa’sa ejxousiva 1 Cor 15:24. pa’sa suneivdhsi" 2 Cor 4:2. pa’" a{gio" Phil 4:21. pa’" oi\ko" Hb 3:4. pa’sa ajntilogiva 7:7. pa’sa paideiva all discipline 12:11. pa’" ojfqalmov" Rv 1:7a. pa’n ktivsma 5:13a.—Mt 23:35; Lk 2:23 (Ex 13:2); 4:13; 21:36; 2 Th 2:4 (Da 11:36). pa’sa ktivsi" every creature Col 1:15; ejn pavsh/ ktivsei to every creature vs. 23. pa’sa grafhv 2 Ti 3:16 (cf. grafhv 2a).

—In the OT, also En. (1, 9) and Test. Gad 7:2, but not in Ep. Arist., Philo, nor Joseph., is pa’sa savrx (r`;oBƒAlK all flesh Lk 3:6 (Is 40:5). Mostly w. a neg. (so also En. 14, 21; 17, 6) ouj (or mhv). . . pa’sa savrx no flesh=no one Mt 24:22; Mk 13:20; Ro 3:20; 1 Cor 1:29; Gal 2:16. Other sim. neg. expressions are also Hebraistic (cf. Bl-D. §302, 1; Mlt.-H. 433f) ouj. . . pa’n rJh’ma not a thing, nothing Lk 1:37 (cf. PRyl. 113, 12f [133 ad] mh;. . . pa’n pra’gma). oujdevpote e[fagon pa’n koinovn I have never eaten anything common Ac 10:14. Cf. Rv 7:1, 16; 9:4; 21:27. Also in reverse order, pa’". . . ouj or mhv (Ex 12:16; Sir 8:19; 10:6, but s. also GMLee, ET 63, ‘51f, 156) 18:22; Eph 4:29; 5:5; 2 Pt 1:20; 1J 2:21; 3:15b.—Only rarely is a ptc. used w. pa’" in this way: panto;" ajkouvonto" when anyone hears Mt 13:19. panti; ojfeivlonti Lk 11:4 (Mlt.-Turner 196f).

b. including everything belonging, in kind, to the class designated by the noun every kind of, all sorts of,

For the words pantodapov" and pantoi’o", which are lacking in our lit.: pa’sa novso" kai; pa’sa malakiva Mt 4:23. gevmousin pavsh" ajkaqarsiva" they are full of all kinds of uncleanness 23:27. pa’sa ejxousiva 28:18. ajpo; panto;" e[qnou" from every kind of nation Ac 2:5. Cf. 7:22; 13:10a, b; Ro 1:18, 29. pa’sa ejpiqumiva (evil) desire of every kind 7:8. ejn panti; lovgw/ kai; pavsh/ gnwvsei 1 Cor 1:5b. pa’n aJmavrthma every kind of sin 6:18. Cf. 2 Cor 7:1; 9:8b, c; 10:5a, b; Eph 1:3, 8, 21 a; 4:19; 5:3; Phil 1:9; 2 Th 2:17. pa’n e[rgon ajgaqovn Tit 1:16; 3:1. Cf. 2:14; Hb 13:21. pa’sa dovsi", pa’n dwvrhma Js 1:17 (W-S. §20, 11b). Cf. vs. 21; 1 Pt 2:1 a, b; Rev 8:7 al.

c. every, any and every, just any, any at all mh;

Panti; pneuvmati pisteuvete do not believe just any spirit 1J 4:1. periferovmenoi panti; ajnevmw/ th’" didaskaliva" Eph 4:14. peri; panto;" pravgmato" about anything Mt 18:19. kata; pa’san au]tivan for any reason at all 19:3. Cf. 4:4=Lk 4:4 t.r. (Dt 8:3); Mt 12:31; 2 Cor 1:4b (on ejpi; pavsh/ th’/ qlivyei hJmw’n vs. 4a see 1cb below).

d. to denote the highest degree full, greatest, all

(Pla., Rep. 9 p. 575a; Demosth. 18, 279 al.; LXX) meta; parrhsiva" pavsh" Ac 4:29. ejn pavsh/ ajsfaleiva/ 5:23. pavsh/ suneidhvsei ajgaqh’/ in all good conscience 23:1. Cf. 17:11; 24:3; 2 Cor 9:8b; 12:12; Eph 4:2. ejn pavsh/ proskarterhvsei with the greatest perseverance 6:18c. Cf. Phil 1:20; 2:29; Col 1:11a, b; 1 Ti 2:2b, 11; 3:4; 4:9; 5:2; Tit 2:15; Js 1:2; 2 Pt 1:5; Jd 3 al. ajskei’n pa’san uJpomonhvn practice patient endurance to the limit Pol 9:1 (Kleist).

e. all, the whole before proper names, mostly geographic

(X., Hell. 4, 8, 28 prostavtai pavsh" Levsbou e[sontai al.; LXX) pa’sa JIerosovluma Mt 2:3 (s. JIer.). pa’" jIsrahvl (3 Km 8:65; 11:16; 1 Esdr 1:19; 5:45, 58; Jdth 15:14) Ro 11:26 (cf. W-S. §20, 11a and b; Rob. 772).

The OT is also the source of pa’" oi\ko" jIsrahvl (1 Km 7:2, 3) Ac 2:36 and, in subject matter, ejpi; panto;" proswvpou th’" gh’" 17:26b (but Gen 2:6 has pa’n to; provswpon th’" gh’", and 7:23; 11:4, 8, 9 ejpi; proswvpou [or provswpon¼ pavsh" th’" gh’").—Perh. pa’sa oijkodomhv Eph 2:21 (cf. W-S. §20:11 b; Rob. 772; Mlt.-Turner 199f; MDibelius, Hdb. ad loc.; M. Ant. 6, 36, 1; Dit., Or. 383, 86ff).

b. w. a noun in the pl., without the art. pavnte" a[nqrwpoi all men, everyone

(Lysias 12, 60; Andoc. 3, 25; X., Cyr. 7, 5, 52, Mem. 4, 4, 19; Demosth. 8, 5; 18, 72) Ac 22:15; Ro 5:12a, 18a, b; 12:17, 18; 1 Cor 7:7; 15:19; 2 Cor 3:2; Phil 4:5; 1 Th 2:15; 1 Ti 2:4; 4:10; Tit 2:11. pavnte" a[ggeloi qeou’ Hb 1:6 (Dt 32:43. Cf. Demosth. 18, 294 pavnte" qeoiv).

c. w. a noun in the sing., w. the art.—a. the whole, all

(the), preceding a noun that has the art.: pa’sa hJ jIoudaiva kai; pa’sa hJ perivcwro" Mt 3:5. pa’sa hJ ajgevlh the whole herd 8:32. Cf. vs. 34; 13:2; 21:10; 27:25, 45; Mk 2:13; 4:1. pa’sa hJ ajlhvqeia 5:33. pa’sa hJ ktivsi" the whole creation Mk 16:15; Ro 8:22. Cf. Lk 1:10; 2:1, 10; Ac 3:9, 11; 5:21; 15:12. pa’" oJ kovsmo" Ro 3:19b; Col 1:6. pa’n to; spevrma Ro 4:16. pa’sa hJ gh’ 9:17 (Ex 9:16); Lk 4:25. pa’sa hJ gnw’si", pa’sa hJ pivsti" 1 Cor 13:2b, c. pa’n to; plhvrwma Eph 3:19; Col 1:19; 2:9. pa’n to; sw’ma Eph 4:16; Col 2:19. Cf. Hb 9:19b,

c.—W. a demonstrative pron. pa’" oJ lao;" ou|to" all these people Lk 9:13.

pa’sa hJ ojfeilh; ejkeivnh Mt 18:32.—Following the noun that has the article: th;n krivsin pa’san the whole matter of judgment J 5:22. eu]" th;n ajlhvqeian pa’san into truth in all its outreach 16:13. th;n ejxousivan. . . pa’san Rev 13:12.

b. all ejpi; pavsh/ th’/ qlivyei hJmw’n in all our trouble 2 Cor 1:4a (on ejn pavsh/ qlivyei vs. 4b s. 1ag above); 7:4; 1 Th 3:7. ejpi; pavsh/ th’ mneiva/ uJmw’n in all remembrance of you Phil 1:3. pa’san th;n mevrimnan uJmw’n all your care 1 Pet 5:7.

g. Oft. pa’" oJ, pavsa hJ, pa’n tov is used w. a ptc. every one who, whoever pa’"

oJ (Soph., Aj. 152; Demosth. 23, 97; Sir 22:2, 26; 1 Macc 1:52; 2:27) pa’" oJ ojrgizovmeno" Mt 5:22. Cf. vs. 28, 32; 7:8, 26 (=pa’" o{sti" vs. 24; s. g below); Lk 6:47; 11:10; 14:11; 16:18; 18:14; 19:26; J 3:8, 15f, 20; 4:13; 6:40; 8:34; 18:37; Ac 10:43b; 13:39; Ro 2:1, 10; 10:4, 11; 1 Cor 9:25; Gal 3:13; 2 Ti 2:19; Hb 5:13; 1 J 2:23, 29 al.; 2 J 9; Rv 22:18.—pa’n tov everything that (1 Macc 10:41): pa’n to; eijsporeuovmenon Mt 15:17; Mk 7:18. pa’n to; ojfeilovmenon Mt 18:34. pa’n to; pwlouvmenon 1 Cor 10:25; cf. vs. 27. pa’n to; fanerouvmenon Eph 5:14. pa’n to; gegennhmevnon 1J 5:4.

—An equivalent of this expr. is pa’" o{" (or o{sti"), pa’n o{ every one who, whatever (s. g above and cf. Bl-D. §293, 1; 413, 2; Rob. 727; 957), masc.: Mt 7:24; 10:32; 19:29; Lk 12:8, 10 (RHolst, ZNW 63, ‘72, 122-4), 48; 14:33; Ac 2:21 (pa’" o}" ejavn, after Jo 2:32); Ro 10:13 (pa’" o}" a[n, after Jo 3:5); Gal 3:10. Neut. (Jdth 12:14.—Jos., Ant. 5, 211 pa’n o{=pavnte" oiJ): J 6:37, 39; 17:2b; Ro 14:23 (o}n a[n); Col 3:17 (pa’n o{ti ejavn).

d. w. a noun in the pl., w. the art. all—

a. w. substantives: pa’sai aiJ geneaiv Mt 1:17; Lk 1:48; Eph 3:21. pavnta" tou;" ajrcierei’" Mt 2:4. Cf. vs. 16; 4:8; 11:13; Mk 4:13, 31f; 6:33; Lk 1:6; 2:51; 6:26; J 18:20; Ac 1:18; 3:18; 10:12, 43a; 14:16; Ro 1:5; 15:11 (Ps 116:1); 16:4; 1 Cor 12:26a, b; 2 Cor 8:18; 11:28; Eph 4:10; 6:16b; Col 2:13; 1 Ti 6:10; Hb 4:4 (Gen 2:2); 9:21; Js 1:8; Rv 1:7b; 7:11; 15:4 al.

—Used w. a demonstr. pron.: pa’sai aiJ parqevnoi ejkei’nai Mt 25:7. pavnta" tou;" lovgou" touvtou" 26:1. pavnta ta; rJhvmata tau’ta Lk 1:65; 2:19.

—Somet. following the noun: ta;" povlei" pavsa" Mt 9:35; Ac 8:40. oiJ maqhtai; pavnte" the disciples, one and all Mt 26:56. aiJ quvrai pa’sai Ac 16:26a. Cf. Ro 16:16; 1 Cor 7:17; 13:2a; 15:7; 16:20; 1 Th 5:26; 2 Ti 4:21; Rv 8:3. oiJ JIerosolumi’tai pavnte" Mk 1:5.—On the position of ejkei’no", e{neka, pa’" cf. NTurner, Vetus T V '55, 208-13.

b. w. participles pavnte" oiJ: pavnte" oiJ kakw’"

e[conte" Mt 4:24. pavnte" oiJ kopiw’nte" 11:28; cf. 21:12; 26:52; Lk 1:66; 2:47; 13:17; Ac 1:19; 2:44; 4:16; 5:5, 11; 6:15; 9:14; 28:30; Ro 1:7; 4:11; 1 Cor 1:2; Eph 6:24; 1 Th 1:7; 2 Th 1:10; 2 Ti 3:12; 4:8; Hb 5:9; 13:24; 2J 1; Rv 13:8; 18:24. Following the ptc. oiJ katoikou’nte" pavnte" Ac 2:14. ejn toi’" hJgiasmevnoi" pa’sin 20:32.—pavnta tav: pavnta ta; genovmena Mt 18:31. pavnta ta; uJpavrconta 24:47; Lk 12:44; 1 Cor 13:3. Cf. Lk 17:10; 18:31; 21:36; J 18:4; Ac 10:33b. Used w. a demonstr. pron.: peri; pavntwn tw’n sumbebhkovtwn touvtwn Lk 24:14. Following: ta; ginovmena pavnta 9:7.

g. prepositional expressions, w. which o[nte" (o[nta) is to be supplied: pavnte" oiJ ejn th’/ oijkiva/ Mt 5:15; Ac 16:32. pavnte" oiJ su;n aujtw’/ Lk 5:9. pavnte" oiJ ejn toi’" mnhmeivoi" J 5:28. pavnte" oiJ eij" makravn Ac 2:39. Cf. 5:17. pavnte" oiJ ejx jIsrahvl Ro 9:6. Cf. 2 Ti 1:15; 1 Pt 5:14. pavnta ta; ejn aujtoi’" Ac 4:24; 14:15 (Ex 20:11); cf. 17:24. Following: oiJ met! ejmou’ pavnte" Tit 3:15a.

e. p. used w. pronouns.—a. w. personal pronouns: pavnte" hJmei’" we all Ac 2:32; 10:33a; 26:14; 28:2; Ro 4:16b. pavnte" uJmei’" Mt 23:8; 26:31; Lk 9:48; Ac 4:10a; 22:3; Ro 1:8; 15:33; 2 Cor 7:15; Gal 3:28; Phil 1:4, 7a, b, 8; 1 Th 1:2; 2 Th 3:16c, 18; Tit 3:15b; Hb 13:25. pavnte" aujtoiv Ac 4:33; 19:17b; 20:36. Following the pron.: hJmei’" pavnte" J 1:16; Ro 8:32a; 2 Cor 3:18; Eph 2:3. uJmei’" pavnte" Ac 20:25. aujtoi; pavnte" Mt 12:15; 1 Cor 15:10. W. art. oi{ pavnte" hJmei’" 2 Cor 5:10.

b. w. a demonstr. pron.: pavnte" ou|toi these all, all these

Ac 2:7. Mostly following the pron.: ou|toi pavnte" 1:14; 17:7; Hb 11:13, 39. pavnta tau’ta Mt 6:32; 24:8; Lk 7:18; Ac 24:8; 1 Cor 12:11; Col 3:14; l Th 4:6. tau’ta pavnta Mt 4:9; 6:33; 13:34, 51; Lk 12:30; Ac 7:50; Ro 8:37; 2 Pt 3:11.

g. pavnte" o{soi, pavnta o{sa all who, everything that, masc.: Lk 4:40 v.l. (for a{pante"); J 10:8. Neut. (Philo, Aet. M. 15; 28; Jos., Ant. 8, 242) Mk 7:12; 13:46; 18:25; 21:22; Mk 11:24; 12:44b; Lk 18:12, 22; J 10:41.
f. pa’" and pavnte" stand attributively betw. art. and noun, when the noun is regarded as a whole, in contrast to its individual parts (cf. Kühner-G. I 632f).

a. sing. (Thu. 2, 7, 2 oJ pa’" ajriqmov"=the whole number’; 8, 93, 2 to; pa’n plh’qo"; X., Mem. 1, 2, 8 eij" to;n pavnta bivon; Pla., Gorg. 470e hJ pa’sa eujdaimoniva; 2 Macc 2:17; 3 Macc 1:29; 6:14; 4 Macc 3: oJ pa’" novmo" the whole law Gal 5:14. to;n pavnta crovnon Ac 20:18.
b. pl. (X., An. 5, 6, 7 oiJ pavnte" a[nqrwpoi; Pla., Theaet. 204a ta; pavnta mevrh) aiJ pa’sai yucaiv all the souls Ac 27:37. oiJ kata; ta; e[qnh pavnte" jIoudai’oi 21:21. oiJ su;n aujtoi’" pavnte" a{gioi Ro 16:15. oiJ su;n ejmoi; pavnte" ajdelfoiv Gal 1:2.—W. numerals (Hdt. 7, 4; Thu. 1, 60, l) oiJ pavnte" a[ndre" wJsei; dwvdeka the whole number of the men was about twelve Ac 19:7.—JMBover, Uso del adjetivo singular pa’" en San Pablo: Biblica 19, '38, 411-34.

  1. subst.—a. without the art.—a. pa’" everyone without exception Lk 16:16.—b. pa’n, w. prep.: dia; pantov" s. diav A II 1a. ejn pantiv in every respect or way, in everything (Pla., Symp. 194a; X., Hell. 5, 4, 29; Dit., Syll.3 1169, 27; Sir 18:27; 4 Macc 8:3) ploutivzesqai 1 Cor 1:5; 2 Cor 9:11. Cf. 2 Cor 4:8; 7:5, 11, 16; 8:7; 9:8b; 11:6a, 9; Eph 5:24; Phil 4:6; 1 Th 5:18.

g. pavnte", pa’sai all, everyone (even when only two are involved=both: Appian, Bell. Civ. 2, 27 §105 [Caesar and Pompey]) Mt 10:22; 14:20; 15:37; 21:26; 26:27; Mk 1:37; 5:20; Lk 1:63 and oft. pavnte" h{marton Ro 5:12 (on the sinfulness of pavnte" cf. the saying of Bias s.v. poluv" I 2aa; FWDanker, Ro 5:12, Sin under Law, NTS 14, '68, 430, n. 1).—ouj pavnte" not everyone Mt 19:11. Cf. J 13:10; Ro 10:16.—pavntwn as partitive and comparative gen. u{steron pavntwn last of all Mt 22:27; cf. Mk 12:22, 43. Even in ref. to a fem. (Thu. 4, 52, 3; Aristoph., Av. 472) ejntolh; prwvth pavntwn Mk 12:28 (but cf. Bl-D. §164, 1).

[b]d. pavnta all things, everything.

In the absolute sense[/b] (Chrysippus in Stob., Ecl. 1, 1, 26 p. 31 W.; Ps.-Aristot., De Mundo 6; M. Ant. 4, 23; Ael. Aristid. 43, 9 K.=1 p. 3 D.: ajrch; aJpavntwn Zeuv" te kai; ejk Dio;" pavnta; Herm. Wr. 5, 10; Hymn to Selene in PGM 4, 2838f ejk sevo ga;r pavnt! ejsti; kai; eij" s!, aijwvnie, pavnta teleuta’/ [s. 2bb below]; PGM 5, 139) Mt 11:27=Lk 10:22 (cf. the lit. on this pass. s.v. uiJov" 2b.

At present the word pavnta is understood for the most part not of power [so most recently Bousset, Schlatter; also Arvedson 154], but of knowledge and teaching: HHoltzmann, PSchmiedel, JWeiss, Norden, Zahn, Harnack, Wlh., EKlostermann, OHoltzmann, Schniewind); J 1:3; 3:35; 21:17; 1 Cor 2:10; 15:27a (Ps 8:7), b, 28c, d (pavnta ejn pa’sin w. a somewhat different coloring: Dio Chrys. 54[71], 1) Eph 1:22a (Ps 8:7); Rv 21:5. Here we may class oJ w]n ejpi; pavntwn qeov" (cf. Aristobulus in Euseb., Pr. Ev. 8, 10, 10; 13, 12, 4 ejpi; pavntwn ei\nai t. qeovn; Porphyr., Vi. Plot. 23 tw’/ ejpi; pa’si qew’/) God, who rules over all Ro 9:5 (qeov" 2).

—Of a ‘whole’ that is implied fr. the context: pavnta ajpodwvsw soi Mt 18:26. Cf. 22:4; Mk 4:34; Lk 1:3; Ro 8:28 (s. Black s.v. sunergevw); 2 Cor 6:10; Gal 4:1; Phil 2:14; 1 Th 5:21; 2 Ti 2:10; Tit 1:15; 1 J 2:27. pavnta uJmw’n ejstin everything is yours, belongs to you 1 Cor 3:21, cf. 22 (Plut., Cic. 25, 4 pavnta tou’ sofou’ ei\nai; Diog. L. 6, 72). pavnta uJmw’n everything you do 16:14. prw’ton pavntwn 1 Ti 2:1. pavnta four times as anaphora (rhetorical repetition) 1 Cor 13:7 (cf. Libanius, Or. 3 p. 275, 4 pavnta fqeggovmenoi, pavnta ejrgazovmenoi, pavnta carizovmenoi).

—The acc. of specification stands almost in the sense of an adv. (Bl-D. §154; Rob. 487) pavnta in all respects, in every way, altogether (Hom.+; Aelian, V. H. 12, 25; Jos., Ant. 9, 166; Sib. Or. 3, 205) Ac 20:35 (perh. always, as Ps.-Lucian, Asin. 22 p. 590); 1 Cor 9:25b. pavnta pa’sin ajrevskw (s. ajreskw 1) 10:33; 11:2. Cf. KGrobel, JBL 66, '47, 366 and s. ta; pavnta in 2bb below.

—W. a prep.: eij" pavnta in all respects, in every way (Pla., Charm. 6 p. 158a, Leg. 5 p. 738a; Appian, Iber. 17 §64, Bell. Civ. 4, 92 §385; BGU 798, 7) 2 Cor 2:9. ejn pa’sin in all respects, in every way (PGiess. 69, 8; Appian, Bell. Civ. 2, 112 §467 [here ejn a{pasin=in all respects]) 1 Ti 3:11; 2 Ti 2:7; 4:5; Tit 2:9, 10b; Hb 13:4, 18; 1 Pt 4:11. Perh. also Eph 1:23b. ejn pa’si touvtoi" in (or besides) all this (Sir 48:15; Job 2:10; 12:9) Lk 16:26. kata; pavnta, s. katav II 6. peri; pavntwn in every way (Wilcken, Chrest. 6, 9; Sib. Or. 1, 198) 3 J 2. pro; pavntwn above all, especially (PReinach 18:27 [II bc]; BGU 811, 3; PAmh. 135, 2) Js 5:12; 1 Pt 4:8.

b. w. the art.—a. oiJ pavnte" all (of them) (in contrast to a part)

Ro 11:32a, b; 1 Cor 9:22 (cf. HChadwick, NTS 1, '55, 261-75); Phil 2:21. (We, they) all Mk 14:64; 1 Cor 10:17; 2 Cor 5:14b. mevcri katanthvswmen oiJ pavnte" until we all attain Eph 4:13.

b. ta; pavnta.

In the abs. sense of the whole of creation all things, the universe

(Pla., Ep. 6 p. 323d tw’n pavntwn qeov"; hymn to Selene in EAbel, Orphica [1885] 294, 36 eij" se; ta; pavnta teleuta’ [s. 2ad above]; Herm. Wr. 13, 17 t. ktivsanta ta; pavnta; Philo, Spec. Leg. 1, 208, Rer. Div. Her. 36, Somn. 1, 241; PGM 1, 212 kuvrie tw’n pavntwn; 4, 3077) Ro 11:36 (Musaeus in Diog. L. 1, 3 ejx eJno;" ta; pavnta givnesqai kai; eij" taujto;n ajnaluvesqai. Cf. Norden, Agn. Th. 240-50); 1 Cor 8:6a, b; 15:28a, b; Eph 3:9; 4:10b; Phil 3:21; Col 1:16a, b, 17>b (HHegermann, D. Vorstellung vom Schöpfungsmittler etc., TU 82, '61, 88ff); Hb 1:3; 2:10a, b; Rv 4:11; 1 Cl 34:2; PK 2 p. 13 (four times).

—In the relative sense, indicated by the context, everything (Kupr. I p. 42 no. 29 ta;" stoa;" kai; ta; ejn aujtai’" pavnta; PGiess. 2, 14 [II bc] in a bill: ta; p.=‘everything taken together’) ejn parabolai’" ta; pavnta givnetai everything (=all the preaching) is in parables Mk 4:11. Cf. Ac 17:25b; Ro 8:32b.

Of everything in heaven and earth that is in need of uniting and redeeming

Eph 1:10 (EugWalter, Christus u. d. Kosmos [Eph 1:10] '4; Col 1:20. ta; pavnta they all (of the members of the body) 1 Cor 12:19.

The neut. is also used of persons: Gal 3:22; cf. 1 Ti 6:13 (here including humankind and everything else that possesses life).

—As acc. of specification, almost like an adv.: ta; pavnta in all respects (Appian, Prooem. c. 6 §23) Eph 4:15 (s. pavnta 2ad above).

—As a summation of what precedes all this (Zen.-P. 59 741, 16; 59 742, 22; BGU 1509 [all III bc])2 Cor 4:15; Phil 3:8b; Col 3:8.

—Furthermore, pavnte" can also have the limited sense nearly all (Xenophon Eph. 2, 13, 4 pavnta" ajpevkteinen, ojlivgou" de; kai; zw’ta" e[labe. movno" de; oJ JIppovqoo" hjdunhvqh diafugei’n).—Mlt.-Turner 199-201; BReicke, TW V 885-95. B. 919.

Bauer, Walter, Gingrich, F. Wilbur, and Danker, Frederick W., A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press) 1979.

Rom. 11:36

“From Him everything comes, through Him everything exists and in Him everything ends.”

Ta pavnte= the all things.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming. From Him ta pavnte comes, through Him ta pavnte exists, and in Him ta pavnte ends.

Eph. 1:

“He has made known to us the secret of His will. And this is in harmony with God’s merciful purpose for the government of the world when the times are ripe for it–the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ; yes, things in heaven and things on earth, to find their one Head in Him. And you too, who in Him were made heirs, having been chosen beforehand in accordance with the intention of Him whose might carries out in everything the design of His own will.”

The all things in the heavens, the all things in the earth, and you who once were dead in trespasses and sins. That in the dispensation of the fulness of times He might gather together in one, the ta pavnte en/in Christ.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

Col. 1:20

“God purposed through Him to reconcile the universe to Himself, making peace through His blood…to reconcile to Himself through Him, I say, things on earth and things in heaven. And you…”

The all things (the ta pavnte) in the heavens, the all things (the ta pavnte) in the earth, and you who once were dead in trespasses and sins. God has purposed to reconcile the universe (the ta pavnte) to Himself. The ta pavnte/ the all, encompasses the ta pavnte on the earth and the ta pavnte in the heavens. The ta pavnte= the all, the whole enchilada.

Ta pavnte = in the absolute sense of the whole of creation, the universe. Of everything in heaven and earth that is in need of uniting and redeeming.

Are our broadest hopes broad enough? Shall there be a nook or abyss, in all the universe of God, finally unlightened by the Cross? Shall there be a sin, or sorrow, or pain unhealed? Is the very universe, is creation in all its extent, a field wide enough for the Son of God?


What would be wrong with translating whole excerpts of scripture for us to read? I get so tired of being misled by popular translations. Is there a published translation that does what you are showing us?

Dear PastorMark: I have a dear friend who has spent over 22 years translating the koine into a translation that is a mite overwhelming but dead on the mark, Mark>>>

I have a couple of dozen translations & I find excellent points for all of them.

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The New Radical Unbelief Bible

1 Cor. 15:22

“For as in Adam some die, so also in Christ some shall be made alive. But each in his own order; Christ the first fruits, after that those who are Christ’s at His coming, then comes the end, when He delivers up the kingdom to the God and Father, when He has abolished some rule and some authority and power.”

Rev. 5:13

“And some created things that are in heaven and on the earth and under the earth and on the sea, and some things in them, I heard saying, To Him who sits on the throne and the Lamb, be blessing and honour and glory and dominion and power forever.”

Col. 1:18-20

“He too is that head whose body is the Church, the Firstborn from the dead, he is to the Church the Source of its life, that in some things He might occupy the foremost place/ to be in some things alone supreme . For it pleased the Father that in him the divine nature in some of its fulness should dwell. And, having made peace through the blood of His cross, by him to reconcile some things unto Himself ; by him, I say, whether they be things on earth, or things in heaven. And you that were sometimes alienated…”

Acts 3:20,21

“And He will send Jesus, your destined Christ, yet heaven must retain Him, until the restitution of some things. ( when some things are put right)

1 Cor. 15:28

“And when some things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put some things under Him, that God may be some in some.”

1 Cor. 15:25,27

“For He must reign until He hath put some enemies under His feet…For He hath put some things under His feet. But when He saith some things are put under Him, it is manifest that He is excepted, which did put some things under Him.”

Romans 11:32

“For God has consigned some men to disobedience that He might have mercy upon some.”

Eph. 4:10

“Yea, He who came down is the same who is gone up, far above some heavens, that He might fill some things with His Presence.”

John 5:28

“Marvel not at this: for the hour is coming, in the which some that are in the graves shall hear His voice. Those who have done good will to live and those who have done evil to the resurrection of judgment.”

1 Timothy 2:4

“For this is good and pleasing in the eyes of God our Saviour; who will have some men to be saved and come to an increasing knowledge of the truth.”

1 Timothy 2:6

“For there is one intermediary (One who brings God and men together) who gave Himself a ransom in behalf of some to be testified in due time.”

Cor. 5:15

“For the love of God overmasters us because we judge that if one died for some, then were some dead; And that His purpose in dying for some was that men, while still in life, should cease to live for themselves, and should live for Him who for their sake died and was raised to life.”

Col. 1:16

"For by Him were some things created, of things in heaven and on earth, things seen and things unseen (angels or archangels and some of the powers of Heaven)… some things were created by Him, and for Him (some were made by Christ for His own use and glory.)

John 3:35

“The Father loves the Son, and has given some things into His hand (has given Him control over less than everything). Whoever trusts on the Son possesses eternal life and he who does not obey the Son, God’s displeasure hangs over him continually.”

Gal. 3:20

“But the Scripture has concluded/consigned some without exception to the custody of sin, in order that the promise by faith in Christ Jesus might be given to those who believe in Him.”

Heb. 1:2

“God…hath in these days spoken unto us in His Son who is the predestined Lord of the universe. (whom he has appointed heir of some things)”

2 Cor. 5:14

“For the love of Christ constraineth/overmasters/compels/controls us, and this is the conviction we have reached; if one man died on behalf of some, then some thereby became dead men. Christ died for some, so that being alive should no longer mean living with our own life, but with his life who died for some of us and has risen again.”


“And they shall not teach some men his neighbor, and some his brother, saying get to know the Lord, for some of them shall know me from small to great. For I will be merciful to their unrighteousness…”

Acts 10:36

"The word which God sent unto the children of Israel, preaching peace by Jesus Christ: He is Lord of some.

Rom. 11:36

"For from him some things come; through Him some things exist; and in him some things end. ” (For of him and through him, and to him are some things.)

Eph. 4:6

“One Lord, one faith, one baptism. One God and Father of some, who is over some, and works through some, and dwells in some.”

Heb. 12:23

“To the festal gathering and Church of the first-born, enrolled as citizens in heaven, and to God the Judge of some men and unto the spirits of righteous ones made perfect.”

James 2:10

“For whomsoever shall keep the whole law, but fails in a single point, has become guilty of violating some.

Romans 3:22,23

“…the righteous of God which comes by believing in Jesus Christ. …For some have sinned / none have attained the glorious likeness of God/lack the glory that comes from God/ are deprived of the Divine splendour.”

John 17:2

“As thou has made him sovereign over some of mankind that he should give aionios life to as many as thou hast given him.”

Romans 9:5

“The patriarchs are theirs and of their race, according to the flesh, is the Christ. May God who is supreme above some, be blessed throughout the ages.”

2 Peter 3:9

“The Lord is not slack/does not loiter/ is not dilatory concerning his promise, according to some people’s conception of slowness; but He bears patiently with you, because it is not His will for any to be lost, but for some to come/reach repentance.”

Phil. 2:10,11

In order that in adoration of the Name of Jesus some knees will bow themselves and openly acknowledge with joy, in celebration and praise, that Jesus Christ is Lord to the glory of God the Father. This profession and confession of His lordship shall be open and freely proclaimed, acknowledged joyfully by some beings in the heavens, by some beings on the earth and by some beings in the underworld.

Please Remember…

All does not radically mean all.

Whole is not whole.

All = Some

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Incredible. That really drives it home in an undeniable way.
All means all and to say it does not is to do violence to not only the scriptures but also to the character of God they demonstrate…

Thank you to the 10th power!

Dear PastorMark: What a journey of Spirit this is. One can have the finest translations, a good solid background in Theology, but alas, the outer laminar spheres of the unspeakable unknown must break upon each of us.

Many moons ago we had the privilege to hear a man of calibre speak for one whole week on one single verse of Scripture. His final word still rings in my deaf old ears>>>>

“Well, friends, let’s just leave it there for now”

The Meaning of Ta Panta

I shall deal mainly with grammatical points, as, in this study, they may turn out to be of paramount importance.

Mr. Sellers’ contention is that these two Greek words, ta panta (the all things) generally mean “these all things” or “all these,” or “all this.” This is often quite true. The “all things” have just been referred to, or are about to be enumerated. If I say, “Give me the whole lot,” this would refer to something already spoken about.

Mr. Sellers gives his own rendering of Eph. 1:23, thus: The ecclesia “which in fact is His substance (or body), the fullness of Him that fills all this in all.” Mr. Sellers adds, “The words ‘all this’ in this passage refer to His substance.”

This, I regret to say, is quite impossible.

The Greek word for body (or substance) is neuter singular, whereas ta panta is neuter plural. The Greeks were very precise regarding their word genders and number, whether singular or plural. No Greek would be heard to utter the equivalent of what we sometimes hear bad speakers declare, “he said to you and I,” just as it is bad grammar to say “I know who I have believed.”

If the words “all this” refer to Christ’s body or substance, they would need to be, in Greek, not ta panta, but the singular, to pan. The full Greek expression here is “the all things in all things” (ta panta en pasin), which is virtually the Old Greek and Modern Greek term pantapasin, meaning “altogether, wholly, entirely.”

Would one not naturally take the meaning of the verse to be that Christ will fill full everyone and everything which needs filling?

I do not think there is the slightest ground for belittling the force of the statement: We dare not attempt to prune the majesty of Christ.

A somewhat similar blunder has been made with regard to Eph.3:9. Paul says, “And to enlighten all (pantas, omitted by some MSS) as to what is the administration (Gk.: economy) of the secret which has been concealed from the Ages in God, Him the all things (ta panta) creating.”

Mr. Sellers says “hid in God who created all this.” He says “all this” is limited to the context, the matter under consideration. “The fact that we now know that God created all the divine arrangements that are a part of this secret administration should cause us to honor them all the more.”

Anyone who can look up a Greek Concordance will soon discover that it is quite irregular to speak of “divine arrangements” being created by God.

Even the time arrangements called The Ages were “made” through God’s Son (Heb. 1:2). In this verse the word for administration and the word for secret are both in the singular. Therefore, neither of these words can be the “all things.” Nor would it make sense to say that both of these terms together are the “all things.” That would be ridiculous. Is it then possible that the “all things” might refer to the Ages?

It is not; because the Greek word for Ages is masculine in form whereas ta panta is neuter. Had Paul written taus pantas, it might have meant “all these (Ages).” Anyone thinking of a secret hidden from the Ages would naturally think of the Creation. The Ages of Scripture seem to be connected with humanity. It may be that periods of Divine judgment not only terminate Ages, but mark the close of various worlds of mankind, as at the Flood.]

In Eph. 3:9 it is not unreasonable to understand that whatever has been created has been created by God. If the statement seems trite, then trite also is Rev. 4:11 and 10:6, and sundry statements in the Old Testament.

Our next example is Eph. 4:10. “He ascended far above all of the heavens (the heaved ones) that he might fill all these, not all things. ‘All these’ refers to those of the heavens whom He ‘captivated’ and to the men to whom He gave gifts. This is not universal. It deals with specific things that are given to specific men.” But Mr. Sellers exhibits caution, wisely, “We may not yet have arrived at a full and definitive understanding of Eph. 4:10, but we can be sure that ta panta here does not mean all without exception or distinction.” Here again the same argument applies. If “all these” refers to either heavens or human beings, then it would need to have been tous pantas, not ta panta, because in Greek the words for heavens and for men are masculine in form and gender, not neuter.

Who is the human being so bold as to say what limit will be put upon Christ’s plenitude in the universe? He who is the Divine Compendium of the universe is not likely to leave unfilled anything or anyone who needs Him.

Our next example is of a different class, Eph. 4:15. Mr. Sellers says “This is another clear example of the truth that ta panta always refers to that which is in the immediate context. If as some insist ‘all things’ means everything without exception or distinction, then it would follow here that we are to grow up in evil things as well as good things. Paul exhorts us here that in love we should grow up into Him in all this which is the Sum, even Christ.” Various observations must be made here. One of the changes made in the 1944 Concordant Version lies here: “we should be making all (ta panta) grow into Him, Who is the Head—Christ.” The Greek has no word in before “the all things.” Other versions do not shew the word grow as a causative verb, and most of them insert the word in. Moffat reads “wholly,” instead of “in all things.” At Col. 2:19, the C.V. reads “out of whom the entire body. . . . is growing (in) the growth of God” where the Greek says as Rotherham reads, “growing the growth of God.” Contrariwise, 2. Peter 3:18 states “yet be growing in (Gk. en) grace.” The presence here of the word in justifies the reading of the C.V. at Eph. 4:15, which omits the word in.

If “all this” (ta panta) is the “Sum” or Head, the Greek word for Head is feminine singular, not neuter plural like ta panta.

Paul simply means that we should cause to grow into Christ all that can grow into Him.
Phil. 3:21 mentions Christ as being enabled even to subject to Himself the all things (ta panta). No proper antecedent can be found which answers to “all these things.” If we say the antecedent is the body of our humiliation, must we also say His glorious body is also an antecedent? 1. Cor. 15:26-27 tells us, “A final enemy is being abolished—Death. For all things He subjects under His feet.” ALL THINGS universally, with only one exception—the Father. We ought to explain Phil. 3:21 by 1. Cor. 15:27.

At Col. 3:11, if we were to follow Mr. Sellers’ principle, we should require to render somewhat as follows: “where there is no room for Greek and Jew, Circumcision and Uncircumcision, barbarian, Scythian, slave, free, but all these and in all—Christ!” This of course, makes the rule quite ridiculous. Christ cannot be all these things! Mr. Sellers does not put matters thus, as he must see his rule does not here help him. He merely says, “In the new man Christ is all this in every one.” Christ should be everything in everyone who belongs to Him.

On page 173 Mr. Sellers allows that the word panta standing alone, “all things,” can in meaning be “unlimited,” and he quotes on page 162 from Mr. C. H. Welch’s “Berean Expositor” of November, 1953, to the effect that in Rom. 8:28 “ALL THINGS (panta, good and bad, all things without restriction or limitation) work together for good. . . …” It might be hard to believe that the frozen “South Pole” works for our good, or the sins of other people, or how frightful worldwide wars work together for good. However, Mr. Sellers sets forth the principle that where panta alone is used, without the definite article, as in Heb. 2:8, it means all things without limit, and further, as these all things are again mentioned in the same verse as ta panta (all these), this still means all things without limit. This is strictly in accord with Greek idiom.

Going back now to Heb. 1:2,we find that God’s Son was appointed Heir of all things (pantOn; genitive plural neuter). I presume we may take it this word is unlimited in meaning, seeing the definite article is not used. Yet when discussing the next verse, Mr. Sellers says that “carrying on the all things (ta panta) by the word of His power” refers to what has just been mentioned in v. 2. I agree if this means that ta panta is unlimited as in v. 2. Nevertheless Mr. Sellers declares that “the true meaning of ta panta” as already established by him, should still be followed. There seems to be ambiguity here.

I am loathe to refer to Rev. 4:11, feeling strongly that here Mr. Sellers reaches a reductio ad absurdum. “Worthy art Thou, Lord and our God to be receiving the glory and the honour and the power. For THOU dost create the all things (ta panta), and because of Thy will they were, and they are created.” These words are spoken by the twenty-four Elders, who, in verse 4, are seen on thrones with golden crowns or wreaths on their heads. Mr. Sellers states that these crowns are not decorative head-pieces. “They are symbols of high position, and they tell us that each one of these elders is related to a divine creation or institution, such as a throne, a dominion, a sovereignty or an authority.” The elders have cast their crowns before the throne, and utter their paean of praise, saying, “for Thou hast created ALL THESE. . . .” referring to the “glories, honors, and powers which their crowns represented.” To inform Jehovah that He was worthy to get glory and honour and power because HE had created these seems very far-fetched and fatuous.

Finally we come to Rev. 5:13. Here Mr. Sellers comes to what seems very like an expression of “absolute universality,” the last thing he would like to see in the Revelation, of all places. He says that the “all (ta panta) that are in them” refers to “every creature in heaven, on earth, under the earth, and in the sea.” But surely this is redundant. What can be the difference between “every creature” and “all these?” They are one and the same. Over twenty years ago I gave an explanation of this puzzling verse, derived from the Syriac version. It is set forth on pages 205-211 of the book, “The Unveiling of Jesus Christ,” published by the Concordant Publishing Concern of Los Angeles. In the Syriac version, verse 12 runs right on into the middle of verse 13. That is to say, it reads that the Lamb is to get power and riches. . . . and blessing and every creature which is in heaven and on the earth and under the earth and in the sea and all those that are in these (full stop). It then continues a new sentence, “And I hear Him that is sitting upon the throne saying: ‘To the Lamb let there be given blessing. . . . for the Ages of the Ages.’” The Greek text of verse 13 shews a number of uncertainties. While I do not say the Syriac reading is the correct one, it certainly makes straightforward sense, and would solve Mr. Sellers’ problem.

To those who think that the Greek word for all without the definite article speaks of something without limitation, I would say, take a look at Phil. 2:14, “Be doing ALL THINGS (panta) without murmurings.” Also 1. Cor. 15:22, “For even as in Adam all (pantes) are dying, thus also in Christ shall all (pantes) be made alive.” In this verse the all is limited to those in Adam who are dying, who go on dying, but the statement is true of such without limitation. As for Phil. 2:14, does this not mean that all that we do we should do without murmurings?

It is with deep regret that I feel obliged to point out what seem to me to be serious grammatical errors. There is a saying in Britain (not at all popular in these days of wasteful living and extravagance), “Look after the pence and the pounds will look after themselves.” I would say this: Look closely after the minute points of Greek and Hebrew grammar and diction, and the exegesis will look after itself.

Alexander Thomson

ALEXANDER THOMSON: The Meaning of Ta Panta

All = Radically means all

“The Son is the image of the invisible God, the firstborn over all creation . For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. He is before all things, and in him all things hold together. And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. For God was pleased to have all his fullness dwell in him, 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.”