John 6:56-57

6:56 The one who eats ¹  my flesh and drinks my blood resides in me, and I in him. ²  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ³  me will live because of me.

John 14:23

14:23 Jesus replied, ⁴  “If anyone loves me, he will obey ⁵  my word, and my Father will love him, and we will come to him and take up residence with him. ⁶ 

John 15:5

15:5 “I am the vine; you are the branches. The one who remains ⁷  in me – and I in him – bears ⁸  much fruit, ⁹  because apart from me you can accomplish ¹⁰  nothing.

John 17:23

17:23 I in them and you in me – that they may be completely one, ¹¹  so that the world will know that you sent me, and you have loved them just as you have loved me.

Romans 8:10-11

8:10 But if Christ is in you, your body is dead because of sin, but ¹²  the Spirit is your life ¹³  because of righteousness. 8:11 Moreover if the Spirit of the one ¹⁴  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁵  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹⁶ 

Galatians 2:20

2:20 I have been crucified with Christ, ¹⁷  and it is no longer I who live, but Christ lives in me. So ¹⁸  the life I now live in the body, ¹⁹  I live because of the faithfulness of the Son of God, ²⁰  who loved me and gave himself for me.

Ephesians 1:23

1:23 Now the church is ²¹  his body, the fullness of him who fills all in all. ²² 

Ephesians 3:17

3:17 that Christ may dwell in your hearts through faith, so that, because you have been rooted and grounded in love,

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ²³  for the sake of you Gentiles –

Ephesians 5:20

5:20 always giving thanks to God the Father for each other ²⁴  in the name of our Lord Jesus Christ,

[6:56]  ¹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ² sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[6:57]  ³ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[14:23]  ⁴ tn Grk “answered and said to him.”

[14:23]  ⁵ tn Or “will keep.”

[14:23]  ⁶ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[15:5]  ⁷ tn Or “resides.”

[15:5]  ⁸ tn Or “yields.”

[15:5]  ⁹ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  ¹⁰ tn Or “do.”

[17:23]  ¹¹ tn Or “completely unified.”

[8:10]  ¹² tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ¹³ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ¹⁴ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁵ 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]  ¹⁶ 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.

[2:20]  ¹⁷ tn Both the NA²⁷/UBS⁴ Greek text and the NRSV place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.

[2:20]  ¹⁸ tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:20]  ¹⁹ tn Grk “flesh.”

[2:20]  ²⁰ tc A number of important witnesses (Ì⁴⁶ B D* F G) have θεοῦ καὶ Χριστοῦ (qeou kai Cristou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (Juiou tou qeou, “the Son of God”), found in the majority of mss, including several important ones (א A C D¹ Ψ 0278 33 1739 1881 Ï lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.

[1:23]  ²¹ tn Grk “which is.” The antecedent of “which” is easily lost in English, though in Greek it is quite clear. In the translation “church” is repeated to clarify the referent.

[1:23]  ²² tn Or perhaps, “who is filled entirely.”

[3:1]  ²³ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.

[5:20]  ²⁴ tn Grk “for all.” The form “all” can be either neuter or masculine.