2 Corinthians 6:16

6:16 And what mutual agreement does the temple of God have with idols? For we are ¹  the temple of the living God, just as God said, “I will live in them ²  and will walk among them, and I will be their God, and they will be my people.” ³ 

John 6:56

6:56 The one who eats ⁴  my flesh and drinks my blood resides in me, and I in him. ⁵ 

John 14:23

14:23 Jesus replied, ⁶  “If anyone loves me, he will obey ⁷  my word, and my Father will love him, and we will come to him and take up residence with him. ⁸ 

John 15:4

15:4 Remain ⁹  in me, and I will remain in you. ¹⁰  Just as the branch cannot bear fruit by itself, ¹¹  unless it remains ¹²  in ¹³  the vine, so neither can you unless you remain ¹⁴  in me.

John 17:23

17:23 I in them and you in me – that they may be completely one, ¹⁵  so that the world will know that you sent me, and you have loved them just as you have loved me.

John 17:26

17:26 I made known your name to them, and I will continue to make it known, ¹⁶  so that the love you have loved me with may be in them, and I may be in them.”

Romans 8:10

8:10 But if Christ is in you, your body is dead because of sin, but ¹⁷  the Spirit is your life ¹⁸  because of righteousness.

Galatians 2:20

2:20 I have been crucified with Christ, ¹⁹  and it is no longer I who live, but Christ lives in me. So ²⁰  the life I now live in the body, ²¹  I live because of the faithfulness of the Son of God, ²²  who loved me and gave himself for me.

Galatians 4:19

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ²³ 

Ephesians 2:20-22

2:20 because you have been built ²⁴  on the foundation of the apostles and prophets, ²⁵  with Christ Jesus himself as ²⁶  the cornerstone. ²⁷  2:21 In him ²⁸  the whole building, ²⁹  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Ephesians 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Colossians 1:27

1:27 God wanted to make known to them the glorious ³⁰  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Colossians 2:19

2:19 He has not held fast ³¹  to the head from whom the whole body, supported ³²  and knit together through its ligaments and sinews, grows with a growth that is from God. ³³ 

Colossians 2:1

2:1 For I want you to know how great a struggle I have for you, ³⁴  and for those in Laodicea, and for those who have not met me face to face. ³⁵ 

Colossians 2:4-5

2:4 I say this so that no one will deceive you through arguments ³⁶  that sound reasonable. ³⁷  2:5 For though ³⁸  I am absent from you in body, I am present with you in spirit, rejoicing to see ³⁹  your morale ⁴⁰  and the firmness of your faith in Christ.

[6:16]  ¹ tc Most witnesses, including some important ones (Ì⁴⁶ א² C D² F G Ψ 0209 Ï lat sy Tert), read ὑμεῖς…ἐστε (Jumei"…este, “you are”) instead of ἡμεῖς…ἐσμεν (Jhmei"…esmen, “we are”) here, but several other early and important mss (א* B D* L P 0243 6 33 81 326 365 1175 1739 1881 2464 co Cl Or) have ἡμεῖς…ἐσμεν. The external evidence is somewhat in favor of the first person pronoun and verb; the internal evidence weighs in even stronger. In light of the parallel in 1 Cor 3:16, where Paul uses ἐστε (“you are the temple of God”), as well as the surrounding context here in which the second person verb or pronoun is used in vv. 14, 17, and 18, the second person reading seems obviously motivated. The first person reading can explain the rise of the other reading, but the reverse is not as easily done. Consequently, the first person reading of ἡμεῖς…ἐσμεν has all the credentials of authenticity.

[6:16]  ² tn Or “live among them,” “live with them.”

[6:16]  ³ sn A quotation from Lev 26:12; also similar to Jer 32:38; Ezek 37:27.

[6:56]  ⁴ 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]  ⁵ 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.

[14:23]  ⁶ tn Grk “answered and said to him.”

[14:23]  ⁷ tn Or “will keep.”

[14:23]  ⁸ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[15:4]  ⁹ tn Or “Reside.”

[15:4]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “resides.”

[15:4]  ¹³ 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]  ¹⁴ tn Or “you reside.”

[17:23]  ¹⁵ tn Or “completely unified.”

[17:26]  ¹⁶ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[8:10]  ¹⁷ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ¹⁸ tn Or “life-giving.” Grk “the Spirit is life.”

[2:20]  ¹⁹ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ²⁰ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ²¹ tn Grk “flesh.”

[2:20]  ²² tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[4:19]  ²³ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.

[2:20]  ²⁴ tn Grk “having been built.”

[2:20]  ²⁵ sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ²⁶ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ²⁷ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:21]  ²⁸ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ²⁹ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[1:27]  ³⁰ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[2:19]  ³¹ tn The Greek participle κρατῶν (kratwn) was translated as a finite verb to avoid an unusually long and pedantic sentence structure in English.

[2:19]  ³² tn See BDAG 387 s.v. ἐπιχορηγέω 3.

[2:19]  ³³ tn The genitive τοῦ θεοῦ (tou qeou) has been translated as a genitive of source, “from God.”

[2:1]  ³⁴ tn Or “I want you to know how hard I am working for you…”

[2:1]  ³⁵ tn Grk “as many as have not seen my face in the flesh.”

[2:4]  ³⁶ tn BDAG 812 s.v. πιθανολογία states, “persuasive speech, art of persuasion (so Pla., Theaet. 162e) in an unfavorable sense in its only occurrence in our lit. ἐν πιθανολογίᾳ by specious arguments Col 2:4 (cp. PLips 40 III, 7 διὰ πιθανολογίας).”

[2:4]  ³⁷ sn Paul’s point is that even though the arguments seem to make sense (sound reasonable), they are in the end false. Paul is not here arguing against the study of philosophy or serious thinking per se, but is arguing against the uncritical adoption of a philosophy that is at odds with a proper view of Christ and the ethics of the Christian life.

[2:5]  ³⁸ tn The conditional particle εἰ (ei) together with καί (kai) here indicates a first class condition in Greek and carries a concessive force, especially when seen in contrast to the following phrase which begins with ἀλλά (alla).

[2:5]  ³⁹ tn Grk “rejoicing and seeing.”

[2:5]  ⁴⁰ tn The Greek word τάξις can mean “order,” “discipline,” or even “unbroken ranks” (REB).