Colossians 3:3

3:3 for you have died and your life is hidden with Christ in God.

Romans 6:2-11

6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹ 

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ²  6:6 We know that ³  our old man was crucified with him so that the body of sin would no longer dominate us, ⁴  so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) ⁵ 

6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know ⁶  that since Christ has been raised from the dead, he is never going to die ⁷  again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves ⁸  dead to sin, but ⁹  alive to God in Christ Jesus.

Romans 7:4-6

7:4 So, my brothers and sisters, ¹⁰  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ¹¹  7:5 For when we were in the flesh, ¹²  the sinful desires, ¹³  aroused by the law, were active in the members of our body ¹⁴  to bear fruit for death. 7:6 But now we have been released from the law, because we have died ¹⁵  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ¹⁶ 

Galatians 2:19-20

2:19 For through the law I died to the law so that I may live to God. 2:20 I have been crucified with Christ, ¹⁷  and it is no longer I who live, but Christ lives in me. So ¹⁸  the life I now live in the body, ¹⁹  I live because of the faithfulness of the Son of God, ²⁰  who loved me and gave himself for me.

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ²¹  the world has been crucified to me, and I to the world.

Galatians 6:1

Support One Another

6:1 Brothers and sisters, ²²  if a person ²³  is discovered in some sin, ²⁴  you who are spiritual ²⁵  restore such a person in a spirit of gentleness. ²⁶  Pay close attention ²⁷  to yourselves, so that you are not tempted too.

Galatians 4:1-3

4:1 Now I mean that the heir, as long as he is a minor, ²⁸  is no different from a slave, though he is the owner ²⁹  of everything. 4:2 But he is under guardians ³⁰  and managers until the date set by his ³¹  father. 4:3 So also we, when we were minors, ³²  were enslaved under the basic forces ³³  of the world.

[6:4]  ¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:5]  ² tn Grk “we will certainly also of his resurrection.”

[6:6]  ³ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ⁴ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[6:7]  ⁵ sn Verse 7 forms something of a parenthetical comment in Paul’s argument.

[6:9]  ⁶ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁷ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[6:11]  ⁸ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:4]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ¹¹ tn Grk “that we might bear fruit to God.”

[7:5]  ¹² tn That is, before we were in Christ.

[7:5]  ¹³ tn Or “sinful passions.”

[7:5]  ¹⁴ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:6]  ¹⁵ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ¹⁶ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[2:20]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ tn Grk “flesh.”

[2:20]  ²⁰ 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.

[6:14]  ²¹ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[6:1]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ²³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ²⁴ tn Or “some transgression” (L&N 88.297).

[6:1]  ²⁵ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ²⁶ tn Or “with a gentle spirit” or “gently.”

[6:1]  ²⁷ tn Grk “taking careful notice.”

[4:1]  ²⁸ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

[4:1]  ²⁹ tn Grk “master” or “lord” (κύριος, kurios).

[4:2]  ³⁰ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ³¹ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[4:3]  ³² tn See the note on the word “minor” in 4:1.

[4:3]  ³³ tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.