John 5:21

5:21 For just as the Father raises the dead and gives them life, ¹  so also the Son gives life to whomever he wishes. ² 

John 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ³  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁴  at the last day.” ⁵ 

John 6:44

6:44 No one can come to me unless the Father who sent me draws him, ⁶  and I will raise him up at the last day.

Romans 5:17-19

5:17 For if, by the transgression of the one man, ⁷  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ⁸  just as condemnation ⁹  for all people ¹⁰  came ¹¹  through one transgression, ¹²  so too through the one righteous act ¹³  came righteousness leading to life ¹⁴  for all people. 5:19 For just as through the disobedience of the one man ¹⁵  many ¹⁶  were made sinners, so also through the obedience of one man ¹⁷  many ¹⁸  will be made righteous.

Romans 8:11

8:11 Moreover if the Spirit of the one ¹⁹  who raised Jesus from the dead lives in you, the one who raised Christ ²⁰  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ²¹ 

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. ²² 

Colossians 1:20-26

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²³  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁴  minds ²⁵  as expressed through ²⁶  your evil deeds, 1:22 but now he has reconciled you ²⁷  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ²⁸  without shifting ²⁹  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ. 1:25 I became a servant of the church according to the stewardship ³⁰  from God – given to me for you – in order to complete ³¹  the word of God, 1:26 that is, the mystery that has been kept hidden from ages and generations, but has now been revealed to his saints.

Colossians 1:1-2

Salutation

1:1 From Paul, ³²  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ³³  brothers and sisters ³⁴  in Christ, at Colossae. Grace and peace to you ³⁵  from God our Father! ³⁶ 

Colossians 4:14

4:14 Our dear friend Luke the physician and Demas greet you.

Philippians 3:10

3:10 My aim is to know him, ³⁷  to experience the power of his resurrection, to share in his sufferings, ³⁸  and to be like him in his death,

Philippians 3:20-21

3:20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ, 3:21 who will transform these humble bodies of ours ³⁹  into the likeness of his glorious body by means of that power by which he is able to subject all things to himself.

Philippians 3:1

True and False Righteousness

3:1 Finally, my brothers and sisters, ⁴⁰  rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you.

Philippians 4:14

4:14 Nevertheless, you did well to share with me in my trouble.

Revelation 20:5

20:5 (The rest of the dead did not come to life until the thousand years were finished.) ⁴¹  This is the first resurrection.

Revelation 20:10-15

20:10 And the devil who deceived ⁴²  them was thrown into the lake of fire and sulfur, ⁴³  where the beast and the false prophet are ⁴⁴  too, and they will be tormented there day and night forever and ever.

The Great White Throne

20:11 Then ⁴⁵  I saw a large ⁴⁶  white throne and the one who was seated on it; the earth and the heaven ⁴⁷  fled ⁴⁸  from his presence, and no place was found for them. 20:12 And I saw the dead, the great and the small, standing before the throne. Then ⁴⁹  books were opened, and another book was opened – the book of life. ⁵⁰  So ⁵¹  the dead were judged by what was written in the books, according to their deeds. ⁵²  20:13 The ⁵³  sea gave up the dead that were in it, and Death ⁵⁴  and Hades gave up the dead that were in them, and each one was judged according to his deeds. 20:14 Then ⁵⁵  Death and Hades were thrown into the lake of fire. This is the second death – the lake of fire. 20:15 If ⁵⁶  anyone’s name ⁵⁷  was not found written in the book of life, that person ⁵⁸  was thrown into the lake of fire.

Revelation 21:4

21:4 He ⁵⁹  will wipe away every tear from their eyes, and death will not exist any more – or mourning, or crying, or pain, for the former things have ceased to exist.” ⁶⁰ 

[5:21]  ¹ tn Grk “and makes them live.”

[5:21]  ² tn Grk “the Son makes whomever he wants to live.”

[6:39]  ³ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ⁴ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁵ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:44]  ⁶ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[5:17]  ⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ⁸ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ⁹ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁰ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹¹ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ¹² sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹³ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁴ tn Grk “righteousness of life.”

[5:19]  ¹⁵ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁶ tn Grk “the many.”

[5:19]  ¹⁷ sn One man refers here to Jesus Christ.

[5:19]  ¹⁸ tn Grk “the many.”

[8:11]  ¹⁹ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ²⁰ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ²¹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[8:1]  ²² 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.

[1:20]  ²³ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ²⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁵ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁶ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ²⁷ tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:23]  ²⁸ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁹ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:25]  ³⁰ tn BDAG 697 s.v. οἰκονομία 1.b renders the term here as “divine office.”

[1:25]  ³¹ tn See BDAG 828 s.v. πληρόω 3. The idea here seems to be that the apostle wants to “complete the word of God” in that he wants to preach it to every person in the known world (cf. Rom 15:19). See P. T. O’Brien, Colossians, Philemon (WBC), 82.

[1:1]  ³² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ³³ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ³⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ³⁵ tn Or “Grace to you and peace.”

[1:2]  ³⁶ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[3:10]  ³⁷ tn The articular infinitive τοῦ γνῶναι (tou gnwnai, “to know”) here expresses purpose. The words “My aim is” have been supplied in the translation to emphasize this nuance and to begin a new sentence (shorter sentences are more appropriate for English style).

[3:10]  ³⁸ tn Grk “to know him, the power of his resurrection, and the fellowship of his sufferings.”

[3:21]  ³⁹ tn Grk “transform the body of our humility.”

[3:1]  ⁴⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.

[20:5]  ⁴¹ sn This statement appears to be a parenthetical comment by the author.

[20:10]  ⁴² tn Or “misled.”

[20:10]  ⁴³ tn Traditionally, “brimstone.”

[20:10]  ⁴⁴ tn The verb in this clause is elided. In keeping with the previous past tenses some translations supply a past tense verb here (“were”), but in view of the future tense that follows (“they will be tormented”), a present tense verb was used to provide a transition from the previous past tense to the future tense that follows.

[20:11]  ⁴⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:11]  ⁴⁶ tn Traditionally, “great,” but μέγας (megas) here refers to size rather than importance.

[20:11]  ⁴⁷ tn Or “and the sky.” The same Greek word means both “heaven” and “sky,” and context usually determines which is meant. In this apocalyptic scene, however, it is difficult to be sure what referent to assign the term.

[20:11]  ⁴⁸ tn Or “vanished.”

[20:12]  ⁴⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[20:12]  ⁵⁰ tn Grk “another book was opened, which is of life.”

[20:12]  ⁵¹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the books being opened.

[20:12]  ⁵² tn Grk “from the things written in the books according to their works.”

[20:13]  ⁵³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:13]  ⁵⁴ sn Here Death is personified (cf. 1 Cor 15:55).

[20:14]  ⁵⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[20:15]  ⁵⁶ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁵⁷ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁵⁸ tn Grk “he”; the pronoun has been intensified by translating as “that person.”

[21:4]  ⁵⁹ tn Grk “God, and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated.

[21:4]  ⁶⁰ tn For the translation of ἀπέρχομαι (apercomai; here ἀπῆλθαν [aphlqan]) L&N 13.93 has “to go out of existence – ‘to cease to exist, to pass away, to cease.’”