1 Corinthians 6:19-20

6:19 Or do you not know that your body is the temple of the Holy Spirit who is in you, ¹  whom you have from God, and you are not your own? 6:20 For you were bought at a price. Therefore glorify God with your body.

1 Corinthians 7:22

7:22 For the one who was called in the Lord as a slave is the Lord’s freedman. In the same way, the one who was called as a free person is Christ’s slave.

1 Corinthians 15:23

15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. ² 

John 17:9-10

17:9 I am praying ³  on behalf of them. I am not praying ⁴  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁵  17:10 Everything ⁶  I have belongs to you, ⁷  and everything you have belongs to me, ⁸  and I have been glorified by them. ⁹ 

Romans 14:8

14:8 If we live, we live for the Lord; if we die, we die for the Lord. Therefore, whether we live or die, we are the Lord’s.

Romans 14:2

14:2 One person believes in eating everything, but the weak person eats only vegetables.

Colossians 1:7

1:7 You learned the gospel ¹⁰  from Epaphras, our dear fellow slave ¹¹  – a ¹²  faithful minister of Christ on our ¹³  behalf –

Galatians 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ¹⁴  heirs according to the promise.

Galatians 5:24

5:24 Now those who belong to Christ ¹⁵  have crucified the flesh ¹⁶  with its passions ¹⁷  and desires.

[6:19]  ¹ tn Grk “the ‘in you’ Holy Spirit.” The position of the prepositional phrase ἐν ὑμῖν (en Jumin, “in you”) between the article and the adjective effectively places the prepositional phrase in first attributive position. Such constructions are generally translated into English as relative clauses.

[15:23]  ² tn Grk “then those who belong to Christ, at his coming.”

[17:9]  ³ tn Grk “I am asking.”

[17:9]  ⁴ tn Grk “I am not asking.”

[17:9]  ⁵ tn Or “because they are yours.”

[17:10]  ⁶ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ⁷ tn Or “Everything I have is yours.”

[17:10]  ⁸ tn Or “everything you have is mine.”

[17:10]  ⁹ tn Or “I have been honored among them.”

[1:7]  ¹⁰ tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.

[1:7]  ¹¹ tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:7]  ¹² tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").

[1:7]  ¹³ tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì⁴⁶ א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א² C D¹ Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.

[3:29]  ¹⁴ tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[5:24]  ¹⁵ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ¹⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹⁷ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).