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compound verb. The ἄνα is taken by many to add the idea of again, and to make the result or end in view the bringing things back to a unity which had once existed but had been lost. So it is understood by the Pesh., the Vulg., Tertull. (e.g., in his Adv. Mare., v., 17, ‘‘affirmat omnia ad initium recolligi in Christo”; in the De Monog., 5, ‘‘adeo in Christo omnia revocantur ad initium,” etc.), Mey., Alf., Abb., etc. On the other hand, Chrys. makes the compound verb equivalent to συνάψαι ; and the idea ofa return to a former condition is negatived by many, the ava being taken to have simply the sense which it has in ava- γινώσκειν, ἀνακρίνειν, ἀνακυκᾶν, ἀνα- λογίζεσθαι, ἀναμάνθανειν, etc., and to express the idea of “going over the separate elements for the purpose of uniting them” (Light., Notes, p. 322). Usage on the whole is on the side of the latter view, and accordingly the con- clusion is drawn by some that this ‘summing up’ is not the recovery of a broken pristine unity, but the gathering together of objects now apart and unre. lated into a final, perfect unity. Never- theless it may be said that the verb, if it does not itself definitely express the idea of the restoration of a lost unity, gets that idea from the context. For the whole statement, of which the ἀνακε- φαλαιώσασθαι clause forms part, runs in terms of a redemption, and the cognate passage in Col. i. 20 speaks of a final reconciliation of all things.—7Ta πάντα: all things. An all-inclusive phrase,
where it has the sense of a sum of money equivalent to the totality of creation ; (as in Lev. vi. 5; Num. v. 7, xxxi. 26),and not things only, nor yet men or intel. in Heb. viii. 1, where it means the chief ligent beings only (although the phrase point in the things that the writer has might bear that sense, cf. Gal. iii. 22), but,
been saying.. The prevailing idea con- veyed by these terms, therefore, appears to be that of a logical, rhetorical, or arith- metical summing up. The subsequent specification of the objects of the ἄνακε- φαλαιώσασθαι, however, makes it plain that what is in view here is not a logical or rhetorical, but a real or objective sum- ming up. Further, as the verb comes not from κεφαλή but from κεφάλαιον, it
as the context shows, all created objects, men and things. Cf. the universal ex- pression in Col. i, 20.—év τῷ Χριστῷ: in Christ, or rather ‘tin the Christ,” the introduction of the article indicating that the term has its official sense here. The same is clearly the case in ver. 12, and, as Alford notices, the article does not seem to be attached to the term Χριστός after a prep. unless some special
does not refer to the summing up of point isin view. The point of union in things under a head, and the point of this gathering together of all things is view, therefore, is not that of the Head- the Christ of God. In Him they are to ship of Christ—which comes to distinct be unified.—ra ἐν τοῖς οὐρανοῖς καὶ τὰ expression at the close of the chapter. ἐπὶ τῆς γῆς: the things in the heavens. On the other hand it does not seem and the things upon the earth. Or, necessary to limit the sense of the according to the better reading and as in word (with Haupt) to the idea of a KV ππατρ., the things upon the heavens, résumé or compendious presentation of and the things upon the earth. The things ina single person. The question reading of the TR, though supported remains as to the force of the prep.in the by ΑΣ, most cursives, Chrys., etc.,
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