Galatians 5:24

5:24 Now those who belong to Christ ¹  have crucified the flesh ²  with its passions ³  and desires.

Galatians 6:14

6:14 But may I never boast except in the cross of our Lord Jesus Christ, through which ⁴  the world has been crucified to me, and I to the world.

Romans 6:4-6

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. ⁵ 

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. ⁶  6:6 We know that ⁷  our old man was crucified with him so that the body of sin would no longer dominate us, ⁸  so that we would no longer be enslaved to sin.

Romans 8:3-4

8:3 For God achieved what the law could not do because ⁹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 8:4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.

Colossians 2:11-14

2:11 In him you also were circumcised – not, however, ¹⁰  with a circumcision performed by human hands, but by the removal ¹¹  of the fleshly body, ¹²  that is, ¹³  through the circumcision done by Christ. 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. 2:14 He has destroyed ¹⁸  what was against us, a certificate of indebtedness ¹⁹  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

[5:24]  ¹ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ² tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ³ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[6:14]  ⁴ tn Or perhaps, “through whom,” referring to the Lord Jesus Christ rather than the cross.

[6:4]  ⁵ 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]  ⁶ tn Grk “we will certainly also of his resurrection.”

[6:6]  ⁷ 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]  ⁸ 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).

[8:3]  ⁹ tn Grk “in that.”

[2:11]  ¹⁰ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ¹¹ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ¹² tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ¹³ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[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).

[2:14]  ¹⁸ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ¹⁹ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”