“Panta” – All things & all people – Bradley Jersak

A Note on “ALL” in NT Greek Translation:

“Panta”

Throughout the New Testament, the Evangelists and Apostles frequently describe God’s reconciliation project using the Greek word panta, which literally means ‘all.’ Sometimes that all includes everything and everyone, and at other times, it refers to ‘all’ within a specific group. When and where we broaden or narrow the sense of ‘all’ is determined contextually, but even then, debate is common. “All means all” is something you might hear me saying, but it begs the question, “All what?” All of Reality (Creator and creation)? All of creation? All people? All of a particular people? And so on. We ought not simply assume or impose our theology in any given text. We’re invited to explore and to worship.

“All things”

When the text uses panta in an all-inclusive sense, a very literal rendering might simply say all. I’m no Greek expert (five semesters is sufficient to prove I don’t know Greek) but I can go this far:

• Form: nominative/accusative neuter plural.
• Function: In this verse, all is used substantively — i.e., the adjective also serves as a noun in itself, not modifying another noun.

The question remains, what noun does all imply? In the following examples, translators (in this case, the NRSVue) consistently supply the word ‘things.’

For from him [God] and through him and to him are all things.
To him be the glory forever.
Amen.

Romans 11:36

¹⁵ He is the image of the invisible God, the firstborn of all creation, ¹⁶ for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers—all things have been created through him and for him. ¹⁷ He himself is before all things, and in him all things hold together. ¹⁸ He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. ¹⁹ For in him all the fullness of God was pleased to dwell, ²⁰ 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.

Colossians 1:15-20

With all wisdom and insight ⁹ he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, ¹⁰ as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth.

Ephesians 1:8b-10

Why “All Things”?

The reason why translators go with “all things” is because in context, the Apostle is including all created things (as God is not some thing alongside other things). In these texts, all things includes every created thing whether visible or invisible, animate or inanimate, including of course all people.

I think that’s fair, and I wouldn’t expect differently, but I’ve been noticing a downside in our readings. Somehow, the radical inclusion of all people in the all things can feel… minimized? The all people are part of, not separate to, the all things. So without altering the text itself (which only says all), I’ve been inserting in my mind and in my reading the fullness of what the adjective includes… like so:

“All Things and All People”

• For from [God] and through him and to him are all things and all people.
• … all things and all people have been created through him and for him.
• … through him God was pleased to reconcile to himself all things and all people…
• … to gather up all things and all people in him,…

This reminder aligns nicely with Jesus’ own promise: “And I, when I am lifted up from the earth, will draw all people (pantas) to myself” (John 12:32). The translators helpfully supply and specify the noun people in this case.

All that to say, I find the reminder that all things includes all people, at least in the passages I’ve cited beautiful, true, and radical in its implications.

Next time, I’ll dive into the power and import of the prepositions: of/from him, through him, and to him. Can’t wait!

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