Ephesians 2:5-6

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ¹  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Ephesians 1:19-20

1:19 and what is the incomparable ²  greatness of his power toward ³  us who believe, as displayed in ⁴  the exercise of his immense strength. ⁵  1:20 This power ⁶  he exercised ⁷  in Christ when he raised him ⁸  from the dead and seated him ⁹  at his right hand in the heavenly realms ¹⁰ 

John 5:25

5:25 I tell you the solemn truth, ¹¹  a time ¹²  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

John 10:10

10:10 The thief comes only to steal and kill ¹³  and destroy; I have come so that they may have life, and may have it abundantly. ¹⁴ 

John 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ¹⁵  even if he dies, 11:26 and the one who lives and believes in me will never die. ¹⁶  Do you believe this?”

John 14:6

14:6 Jesus replied, ¹⁷  “I am the way, and the truth, and the life. ¹⁸  No one comes to the Father except through me.

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁹  in Christ Jesus has set you ²⁰  free from the law of sin and death.

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. ²¹ 

Colossians 1:1

Salutation

1:1 From Paul, ²²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Colossians 2:13

2:13 And even though you were dead in your ²³  transgressions and in the uncircumcision of your flesh, he nevertheless ²⁴  made you alive with him, having forgiven all your transgressions.

Colossians 3:1-4

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. 3:4 When Christ (who is your ²⁵  life) appears, then you too will be revealed in glory with him.

[2:5]  ¹ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[1:19]  ² tn Or “immeasurable, surpassing”

[1:19]  ³ tn Or “for, to”

[1:19]  ⁴ tn Grk “according to.”

[1:19]  ⁵ tn Grk “according to the exercise of the might of his strength.”

[1:20]  ⁶ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ⁷ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[5:25]  ¹¹ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹² tn Grk “an hour.”

[10:10]  ¹³ tn That is, “to slaughter” (in reference to animals).

[10:10]  ¹⁴ tn That is, more than one would normally expect or anticipate.

[11:25]  ¹⁵ tn That is, will come to life.

[11:26]  ¹⁶ tn Grk “will never die forever.”

[14:6]  ¹⁷ tn Grk “Jesus said to him.”

[14:6]  ¹⁸ tn Or “I am the way, even the truth and the life.”

[8:2]  ¹⁹ tn Grk “for the law of the Spirit of life.”

[8:2]  ²⁰ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:1]  ²¹ 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.

[1:1]  ²² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:13]  ²³ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²⁴ 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).

[3:4]  ²⁵ tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.