John 6:56

6:56 The one who eats ¹  my flesh and drinks my blood resides in me, and I in him. ² 

John 14:20

14:20 You will know at that time ³  that I am in my Father and you are in me and I am in you.

John 17:23

17:23 I in them and you in me – that they may be completely one, ⁴  so that the world will know that you sent me, and you have loved them just as you have loved me.

Romans 8:9-10

8:9 You, however, are not in ⁵  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ⁶  the Spirit is your life ⁷  because of righteousness.

Romans 8:2

8:2 For the law of the life-giving Spirit ⁸  in Christ Jesus has set you ⁹  free from the law of sin and death.

Colossians 1:5

1:5 Your faith and love have arisen ¹⁰  from the hope laid up ¹¹  for you in heaven, which you have heard about in the message of truth, the gospel ¹² 

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,

Colossians 1:27

1:27 God wanted to make known to them the glorious ¹³  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

[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.

[14:20]  ³ tn Grk “will know in that day.”

[17:23]  ⁴ tn Or “completely unified.”

[8:9]  ⁵ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁷ tn Or “life-giving.” Grk “the Spirit is life.”

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

[8:2]  ⁹ 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.

[1:5]  ¹⁰ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹¹ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹² tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:27]  ¹³ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”