Kolose 1:20

1:20 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.

Ulangan 4:39

4:39 Today realize and carefully consider that the Lord is God in heaven above and on earth below – there is no other!

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ²  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ³  is giving you.

Ulangan 29:11

29:11 your infants, your wives, and the ⁴  foreigners living in your encampment, those who chop wood and those who carry water –

Efesus 1:10

1:10 toward the administration of the fullness of the times, to head up ⁵  all things in Christ – the things in heaven ⁶  and the things on earth. ⁷ 

Filipi 2:10

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

Wahyu 5:13-14

5:13 Then ⁸  I heard every creature – in heaven, on earth, under the earth, in the sea, and all that is in them – singing: ⁹ 

“To the one seated on the throne and to the Lamb

be praise, honor, glory, and ruling power ¹⁰  forever and ever!”

5:14 And the four living creatures were saying “Amen,” and the elders threw themselves to the ground ¹¹  and worshiped.

[1:20]  ¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “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 048^vid 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.

[4:1]  ² tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ³ tn Heb “fathers” (also in vv. 31, 37).

[29:11]  ⁴ tn Heb “your.”

[1:10]  ⁵ tn The precise meaning of the infinitive ἀνακεφαλαιώσασθαι (anakefalaiwsasqai) in v. 10 is difficult to determine since it was used relatively infrequently in Greek literature and only twice in the NT (here and Rom 13:9). While there have been several suggestions, three deserve mention: (1) “To sum up.” In Rom 13:9, using the same term, the author there says that the law may be “summarized in one command, to love your neighbor as yourself.” The idea then in Eph 1:10 would be that all things in heaven and on earth can be summed up and made sense out of in relation to Christ. (2) “To renew.” If this is the nuance of the verb then all things in heaven and earth, after their plunge into sin and ruin, are renewed by the coming of Christ and his redemption. (3) “To head up.” In this translation the idea is that Christ, in the fullness of the times, has been exalted so as to be appointed as the ruler (i.e., “head”) over all things in heaven and earth (including the church). That this is perhaps the best understanding of the verb is evidenced by the repeated theme of Christ’s exaltation and reign in Ephesians and by the connection to the κεφαλή- (kefalh-) language of 1:22 (cf. Schlier, TDNT 3:682; L&N 63.8; M. Barth, Ephesians [AB 34], 1:89-92; contra A. T. Lincoln, Ephesians [WBC], 32-33).

[1:10]  ⁶ tn Grk “the heavens.”

[1:10]  ⁷ sn And the things on earth. Verse 10 ends with “in him.” The redundancy keeps the focus on Christ at the expense of good Greek style. Verse 11 repeats the reference with a relative pronoun (“in whom”) – again, at the expense of good Greek style. Although the syntax is awkward, the theology is rich. This is not the first time that a NT writer was so overcome with awe for his Lord that he seems to have lost control of his pen. Indeed, it happened frequently enough that some have labeled their christologically motivated solecisms an “apostolic disease.”

[5:13]  ⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[5:13]  ⁹ tn Grk “saying.”

[5:13]  ¹⁰ tn Or “dominion.”

[5:14]  ¹¹ tn Grk “fell down.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”