II. THE αταλλάσσω WORD-GROUP IN THE SEPTUAGINT
I. INTRODUCTION
T. H. HUGHES LAYS IT DOWN ‘that in the New Testament the basic idea of the Atonement is that of reconciliation’.399 This idea must be based upon the general climate of New Testament thinking rather than upon specific references, for when we consult a concordance we find that passages dealing specifically with reconciliation are few, though important. The conception is explicit in two notable Pauline passages (Rom. 5 : 10f. and 2 Cor. 5 : 18-20), in both of which we find the verb 
αταλλάσσω and the noun αταλλαή. The verb is found nowhere else in the New Testament and the noun only in Romans 11 : 15 where the rejection of the Jews is ‘the reconciliation of the world’. The compound verb ἀποατλλάσσω refers to the death of Christ twice (Eph. 2 : 16; Col. 1 : 2of.). Other words from this word-group occur in the New Testament, but they are not applied to the atonement.
αταλλάσσω and the noun αταλλαή. The verb is found nowhere else in the New Testament and the noun only in Romans 11 : 15 where the rejection of the Jews is ‘the reconciliation of the world’. The compound verb ἀποατλλάσσω refers to the death of Christ twice (Eph. 2 : 16; Col. 1 : 2of.). Other words from this word-group occur in the New Testament, but they are not applied to the atonement.However, it is clear that the concept of reconciliation is sometimes present when the actual word itself does not occur, for example when ‘making peace’ is spoken of. This opens up for us the whole New Testament conception of peace with God. Other conceptions may also be linked with that of reconciliation. Thus Vincent Taylor treats of freedom, sonship, fellowship with God and sanctification under the heading of reconciliation.400 But it scarcely seems as though all these conceptions are to be considered as properly part of the idea of reconciliation, and we shall confine ourselves in this treatment to those passages which speak of reconciliation and of peace.
We examine first of all αταλλάσσω and its cognates. This word-group derives ultimately from ἄλλος. The basic significance of ἀλλάσσω is accordingly either to change (make other) or to exchange (provide an other). A good example of the first meaning is found in Acts 6: 14, while in Romans 1 : 23 we have the second use.401 This basic meaning is modified and confirmed in the various compounds. For example, ἀντάγµα is used of the price for which a thing is purchased, or more generally for an equivalent or substitute, as in Mark 8 : 37, ‘for what shall a man give ἀντάλλγµα (in exchange for) his life?’ ἀπαλλάσσω signifies ‘to make other through removal’ (as in Acts 19: 12).402
αταλλάσσω and its cognates. This word-group derives ultimately from ἄλλος. The basic significance of ἀλλάσσω is accordingly either to change (make other) or to exchange (provide an other). A good example of the first meaning is found in Acts 6: 14, while in Romans 1 : 23 we have the second use.401 This basic meaning is modified and confirmed in the various compounds. For example, ἀντάγµα is used of the price for which a thing is purchased, or more generally for an equivalent or substitute, as in Mark 8 : 37, ‘for what shall a man give ἀντάλλγµα (in exchange for) his life?’ ἀπαλλάσσω signifies ‘to make other through removal’ (as in Acts 19: 12).402The exact significance of the preposition in αταλλάσσω is not easy to determine (though cf. Moulton and Howard quoted below), but the basic idea of changing remains. The word was in use for the process of money-changing where one set of coins was exchanged for an equivalent set. Other uses of a more metaphorical sort also arose, and the one which is of particular interest to us is that the word came to signify ‘to make other a state of enmity’, ‘to exchange enmity for friendship’. The noun αταλλγή has a meaning corresponding to that of the verb, ‘exchange’, ‘reconciliation’, the latter being its New Testament significance.
αταλλάσσω is not easy to determine (though cf. Moulton and Howard quoted below), but the basic idea of changing remains. The word was in use for the process of money-changing where one set of coins was exchanged for an equivalent set. Other uses of a more metaphorical sort also arose, and the one which is of particular interest to us is that the word came to signify ‘to make other a state of enmity’, ‘to exchange enmity for friendship’. The noun αταλλγή has a meaning corresponding to that of the verb, ‘exchange’, ‘reconciliation’, the latter being its New Testament significance.For the rest διαλλάσσω is very similar in meaning to αταλλάσσω, but as it is not used in the New Testament of the atonement it scarcely concerns us. ἀποαταλλάσσω is not found before the New Testament where it occurs in Ephesians and Colossians,403 Epistles in which αταλλάσσω is not found. The meaning is much the same as that of the last-mentioned verb, but probably with an intensification. Thus J. H. Moulton and W. F. Howard say it means ‘to effect a through change (perfective ατά) back, reconcile’.404
αταλλάσσω, but as it is not used in the New Testament of the atonement it scarcely concerns us. ἀποαταλλάσσω is not found before the New Testament where it occurs in Ephesians and Colossians,403 Epistles in which αταλλάσσω is not found. The meaning is much the same as that of the last-mentioned verb, but probably with an intensification. Thus J. H. Moulton and W. F. Howard say it means ‘to effect a through change (perfective ατά) back, reconcile’.404