Ephesians 1:19-20

1:19 and what is the incomparable ¹  greatness of his power toward ²  us who believe, as displayed in ³  the exercise of his immense strength. ⁴  1:20 This power ⁵  he exercised ⁶  in Christ when he raised him ⁷  from the dead and seated him ⁸  at his right hand in the heavenly realms ⁹ 

Romans 6:4-5

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. ¹⁰ 

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. ¹¹ 

Colossians 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ¹²  from among the dead, so that he himself may become first in all things. ¹³ 

Colossians 2:12-13

2:12 Having been buried with him in baptism, you also have been raised with him through your ¹⁴  faith in the power ¹⁵  of God who raised him from the dead. 2:13 And even though you were dead in your ¹⁶  transgressions and in the uncircumcision of your flesh, he nevertheless ¹⁷  made you alive with him, having forgiven all your transgressions.

Colossians 3:1-3

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God.

[1:19]  ¹ tn Or “immeasurable, surpassing”

[1:19]  ² tn Or “for, to”

[1:19]  ³ tn Grk “according to.”

[1:19]  ⁴ tn Grk “according to the exercise of the might of his strength.”

[1:20]  ⁵ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁶ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁷ tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ⁸ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ⁹ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[6:4]  ¹⁰ 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]  ¹¹ tn Grk “we will certainly also of his resurrection.”

[1:18]  ¹² tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ¹³ tn Grk “in order that he may become in all things, himself, first.”

[2:12]  ¹⁴ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ¹⁵ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:13]  ¹⁶ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ¹⁷ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).