Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ¹  or free, but Christ is all and in all.

Luke 17:21

17:21 nor will they say, ‘Look, here it is!’ or ‘There!’ For indeed, the kingdom of God is ²  in your midst.” 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 14:17

14:17 the Spirit of truth, whom the world cannot accept, ⁶  because it does not see him or know him. But you know him, because he resides ⁷  with you and will be ⁸  in you.

John 14:20

14:20 You will know at that time ⁹  that I am in my Father and you are in me and I am in you.

John 14:23

14:23 Jesus replied, ¹⁰  “If anyone loves me, he will obey ¹¹  my word, and my Father will love him, and we will come to him and take up residence with him. ¹² 

John 15:2-5

15:2 He takes away ¹³  every branch that does not bear ¹⁴  fruit in me. He ¹⁵  prunes ¹⁶  every branch that bears ¹⁷  fruit so that it will bear more fruit. 15:3 You are clean already ¹⁸  because of the word that I have spoken to you. 15:4 Remain ¹⁹  in me, and I will remain in you. ²⁰  Just as the branch cannot bear fruit by itself, ²¹  unless it remains ²²  in ²³  the vine, so neither can you unless you remain ²⁴  in me.

15:5 “I am the vine; you are the branches. The one who remains ²⁵  in me – and I in him – bears ²⁶  much fruit, ²⁷  because apart from me you can accomplish ²⁸  nothing.

John 17:22-23

17:22 The glory ²⁹  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, ³⁰  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, ³¹  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 ³²  the Spirit is your life ³³  because of righteousness.

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. ³⁴ 

Colossians 3:16

3:16 Let the word of Christ ³⁵  dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace ³⁶  in your hearts to God.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 1:16

1:16 for all things in heaven and on earth were created by him – all things, whether visible or invisible, whether thrones or dominions, ³⁷  whether principalities or powers – all things were created through him and for him.

Galatians 2:20

2:20 I have been crucified with Christ, ³⁸  and it is no longer I who live, but Christ lives in me. So ³⁹  the life I now live in the body, ⁴⁰  I live because of the faithfulness of the Son of God, ⁴¹  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! ⁴² 

Ephesians 2:22

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,

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ⁴³  for the sake of you Gentiles –

Ephesians 4:4

4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

Revelation 3:20

3:20 Listen! ⁴⁴  I am standing at the door and knocking! If anyone hears my voice and opens the door I will come into his home ⁴⁵  and share a meal with him, and he with me.

[3:11]  ¹ tn See the note on “fellow slave” in 1:7.

[17:21]  ² tn This is a present tense in the Greek text. In contrast to waiting and looking for the kingdom, it is now available.

[17:21]  ³ tn This is a far better translation than “in you.” Jesus would never tell the hostile Pharisees that the kingdom was inside them. The reference is to Jesus present in their midst. He brings the kingdom. Another possible translation would be “in your grasp.” For further discussion and options, see D. L. Bock, Luke (BECNT), 2:1414-19.

[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.

[14:17]  ⁶ tn Or “cannot receive.”

[14:17]  ⁷ tn Or “he remains.”

[14:17]  ⁸ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:20]  ⁹ tn Grk “will know in that day.”

[14:23]  ¹⁰ tn Grk “answered and said to him.”

[14:23]  ¹¹ tn Or “will keep.”

[14:23]  ¹² 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.

[15:2]  ¹³ tn Or “He cuts off.”

[15:2]  ¹⁴ tn Or “does not yield.”

[15:2]  ¹⁵ tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ¹⁶ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ¹⁷ tn Or “that yields.”

[15:3]  ¹⁸ sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).

[15:4]  ¹⁹ tn Or “Reside.”

[15:4]  ²⁰ 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]  ²¹ 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]  ²² tn Or “resides.”

[15:4]  ²³ 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]  ²⁴ tn Or “you reside.”

[15:5]  ²⁵ tn Or “resides.”

[15:5]  ²⁶ tn Or “yields.”

[15:5]  ²⁷ 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]  ²⁸ tn Or “do.”

[17:22]  ²⁹ 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]  ³⁰ tn Or “completely unified.”

[17:26]  ³¹ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[8:10]  ³² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³³ tn Or “life-giving.” Grk “the Spirit is life.”

[8:1]  ³⁴ 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.

[3:16]  ³⁵ tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì⁴⁶ א² B C² D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.

[3:16]  ³⁶ tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.

[1:16]  ³⁷ tn BDAG 579 s.v. κυριότης 3 suggests “bearers of the ruling powers, dominions” here.

[2:20]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn Grk “flesh.”

[2:20]  ⁴¹ 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]  ⁴² 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.

[3:1]  ⁴³ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[3:20]  ⁴⁴ tn Grk “Behold.”

[3:20]  ⁴⁵ tn Grk “come in to him.”