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

biblegateway Col 1:22

yet He has now reconciled you in His fleshly body through death, in order to present you before Him holy and blameless and beyond reproach—

But now He has reconciled you by His physical body through His death, to present you holy, faultless, and blameless before Him--

but now he has reconciled [you] by _his physical body_ through death, to present you holy and blameless and above reproach before him,

biblegateway Col 1:22

But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation—

he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,

bibleoremus Col 1:22

he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him—

(1:21)

biblegateway Col 1:22

in the body of His flesh through death, to present you holy, and blameless, and above reproach in His sight––

In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight:

biblegateway Col 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 –

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.

¹ tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.