2 Corinthians 5:17

5:17 So then, if anyone is in Christ, he is a new creation; what is old has passed away ¹  – look, what is new ²  has come! ³ 

2 Corinthians 5:21

5:21 God ⁴  made the one who did not know sin ⁵  to be sin for us, so that in him ⁶  we would become the righteousness of God.

2 Corinthians 13:5

13:5 Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you – unless, indeed, you fail the test! ⁷ 

Isaiah 45:24-25

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁸ 

All who are angry at him will cower before him. ⁹ 

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ¹⁰ 

John 6:56

6:56 The one who eats ¹¹  my flesh and drinks my blood resides in me, and I in him. ¹² 

John 15:4-6

15:4 Remain ¹³  in me, and I will remain in you. ¹⁴  Just as the branch cannot bear fruit by itself, ¹⁵  unless it remains ¹⁶  in ¹⁷  the vine, so neither can you unless you remain ¹⁸  in me.

15:5 “I am the vine; you are the branches. The one who remains ¹⁹  in me – and I in him – bears ²⁰  much fruit, ²¹  because apart from me you can accomplish ²²  nothing. 15:6 If anyone does not remain ²³  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ²⁴  and are burned up. ²⁵ 

John 17:21-23

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²⁶  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ²⁷  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ²⁸  so that the world will know that you sent me, and you have loved them just as you have loved me.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ²⁹ 

Romans 16:7

16:7 Greet Andronicus and Junia, ³⁰  my compatriots ³¹  and my fellow prisoners. They are well known ³²  to the apostles, ³³  and they were in Christ before me.

Romans 16:1

Personal Greetings

16:1 Now I commend to you our sister Phoebe, who is a servant ³⁴  of the church in Cenchrea,

Colossians 1:1

Salutation

1:1 From Paul, ³⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Galatians 1:22

1:22 But I was personally ³⁶  unknown to the churches of Judea that are in Christ.

Galatians 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ³⁷ 

[5:17]  ¹ tn Grk “old things have passed away.”

[5:17]  ² tc Most mss have the words τὰ πάντα (ta panta, “all things”; cf. KJV “behold, all things are become new”), some after καίνα (kaina, “new”; D² K L P Ψ 104 326 945 2464 pm) and others before it (6 33 81 614 630 1241 1505 1881 pm). The reading without τὰ πάντα, however, has excellent support from both the Western and Alexandrian texttypes (Ì⁴⁶ א B C D* F G 048 0243 365 629 1175 1739 pc co), and the different word order of the phrase which includes it (“all things new” or “new all things”) in the ms tradition indicates its secondary character. This secondary addition may have taken place because of assimilation to τὰ δὲ πάντα (ta de panta, “and all [these] things”) that begins the following verse.

[5:17]  ³ tn Grk “new things have come [about].”

[5:21]  ⁴ tn Grk “He”; the referent (God) has been specified in the translation for clarity.

[5:21]  ⁵ sn The one who did not know sin is a reference to Jesus Christ.

[5:21]  ⁶ sn That is, “in Christ.”

[13:5]  ⁷ tn Or “unless indeed you are disqualified.”

[45:24]  ⁸ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁹ tn Heb “will come to him and be ashamed.”

[45:25]  ¹⁰ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[6:56]  ¹¹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ¹² sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[15:4]  ¹³ tn Or “Reside.”

[15:4]  ¹⁴ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ¹⁵ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ¹⁶ tn Or “resides.”

[15:4]  ¹⁷ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ¹⁸ tn Or “you reside.”

[15:5]  ¹⁹ tn Or “resides.”

[15:5]  ²⁰ tn Or “yields.”

[15:5]  ²¹ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  ²² tn Or “do.”

[15:6]  ²³ tn Or “reside.”

[15:6]  ²⁴ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ²⁵ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[17:21]  ²⁶ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ²⁷ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ²⁸ tn Or “completely unified.”

[8:1]  ²⁹ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[16:7]  ³⁰ tn Or “Junias.”

[16:7]  ³¹ tn Or “kinsmen,” “relatives,” “fellow countrymen.”

[16:7]  ³² tn Or “prominent, outstanding, famous.” The term ἐπίσημος (epishmo") is used either in an implied comparative sense (“prominent, outstanding”) or in an elative sense (“famous, well known”). The key to determining the meaning of the term in any given passage is both the general context and the specific collocation of this word with its adjuncts. When a comparative notion is seen, that to which ἐπίσημος is compared is frequently, if not usually, put in the genitive case (cf., e.g., 3 Macc 6:1 [Ελεαζαρος δέ τις ἀνὴρ ἐπίσημος τῶν ἀπὸ τής χώρας ἱερέων “Eleazar, a man prominent among the priests of the country”]; cf. also Pss. Sol. 17:30). When, however, an elative notion is found, ἐν (en) plus a personal plural dative is not uncommon (cf. Pss. Sol. 2:6). Although ἐν plus a personal dative does not indicate agency, in collocation with words of perception, (ἐν plus) dative personal nouns are often used to show the recipients. In this instance, the idea would then be “well known to the apostles.” See M. H. Burer and D. B. Wallace, “Was Junia Really an Apostle? A Re-examination of Rom 16.7,” NTS 47 (2001): 76-91, who argue for the elative notion here.

[16:7]  ³³ tn Or “among the apostles.” See discussion in the note on “well known” for these options.

[16:1]  ³⁴ tn Or “deaconess.” It is debated whether διάκονος (diakonos) here refers to a specific office within the church. One contextual argument used to support this view is that Phoebe is associated with a particular church, Cenchrea, and as such would therefore be a deacon of that church. In the NT some who are called διάκονος are related to a particular church, yet the scholarly consensus is that such individuals are not deacons, but “servants” or “ministers” (other viable translations for διάκονος). For example, Epaphras is associated with the church in Colossians and is called a διάκονος in Col 1:7, but no contemporary translation regards him as a deacon. In 1 Tim 4:6 Paul calls Timothy a διάκονος; Timothy was associated with the church in Ephesus, but he obviously was not a deacon. In addition, the lexical evidence leans away from this view: Within the NT, the διακον- word group rarely functions with a technical nuance. In any case, the evidence is not compelling either way. The view accepted in the translation above is that Phoebe was a servant of the church, not a deaconess, although this conclusion should be regarded as tentative.

[1:1]  ³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:22]  ³⁶ tn Or “by sight”; Grk “by face.”

[5:6]  ³⁷ tn Grk “but faith working through love.”