John 5:25

5:25 I tell you the solemn truth, ¹  a time ²  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 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ³  The words that I have spoken to you are spirit and are life. ⁴ 

John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁵  even if he dies,

John 14:6

14:6 Jesus replied, ⁶  “I am the way, and the truth, and the life. ⁷  No one comes to the Father except through me.

John 14:19

14:19 In a little while ⁸  the world will not see me any longer, but you will see me; because I live, you will live too.

Romans 8:2

8:2 For the law of the life-giving Spirit ⁹  in Christ Jesus has set you ¹⁰  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. ¹¹ 

Colossians 1:1

Salutation

1:1 From Paul, ¹²  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ephesians 2:1-5

New Life Individually

2:1 And although you were ¹³  dead ¹⁴  in your transgressions and sins, 2:2 in which ¹⁵  you formerly lived ¹⁶  according to this world’s present path, ¹⁷  according to the ruler of the kingdom ¹⁸  of the air, the ruler of ¹⁹  the spirit ²⁰  that is now energizing ²¹  the sons of disobedience, ²²  2:3 among whom ²³  all of us ²⁴  also ²⁵  formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath ²⁶  even as the rest… ²⁷ 

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ²⁸  –

[5:25]  ¹ tn Grk “Truly, truly, I say to you.”

[5:25]  ² tn Grk “an hour.”

[6:63]  ³ tn Grk “the flesh counts for nothing.”

[6:63]  ⁴ tn Or “are spirit-giving and life-producing.”

[11:25]  ⁵ tn That is, will come to life.

[14:6]  ⁶ tn Grk “Jesus said to him.”

[14:6]  ⁷ tn Or “I am the way, even the truth and the life.”

[14:19]  ⁸ tn Grk “Yet a little while, and.”

[8:2]  ⁹ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[2:1]  ¹³ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹⁴ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:2]  ¹⁵ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁶ tn Grk “walked.”

[2:2]  ¹⁷ tn Or possibly “Aeon.”

[2:2]  ¹⁸ tn Grk “domain, [place of] authority.”

[2:2]  ¹⁹ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ²⁰ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ²¹ tn Grk “working in.”

[2:2]  ²² sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[2:3]  ²³ sn Among whom. The relative pronoun phrase that begins v. 3 is identical, except for gender, to the one that begins v. 2 (ἐν αἵς [en Jais], ἐν οἵς [en Jois]). By the structure, the author is building an argument for our hopeless condition: We lived in sin and we lived among sinful people. Our doom looked to be sealed as well in v. 2: Both the external environment (kingdom of the air) and our internal motivation and attitude (the spirit that is now energizing) were under the devil’s thumb (cf. 2 Cor 4:4).

[2:3]  ²⁴ tn Grk “we all.”

[2:3]  ²⁵ tn Or “even.”

[2:3]  ²⁶ sn Children of wrath is a Semitic idiom which may mean either “people characterized by wrath” or “people destined for wrath.”

[2:3]  ²⁷ sn Eph 2:1-3. The translation of vv. 1-3 is very literal, even to the point of retaining the awkward syntax of the original. See note on the word dead in 2:1.

[2:5]  ²⁸ 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”).