John 8:32

8:32 and you will know the truth, and the truth will set you free.” ¹ 

John 8:36

8:36 So if the son ²  sets you free, you will be really free.

Romans 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ³  but you received the Spirit of adoption, ⁴  by whom ⁵  we cry, “Abba, Father.”

Romans 8:2

8:2 For the law of the life-giving Spirit ⁶  in Christ Jesus has set you ⁷  free from the law of sin and death.

Colossians 3:17-18

3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

Exhortation to Households

3:18 Wives, submit to your ⁸  husbands, as is fitting in the Lord.

Galatians 5:1

Freedom of the Believer

5:1 For freedom ⁹  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁰  of slavery.

Galatians 5:1

Freedom of the Believer

5:1 For freedom ¹¹  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹²  of slavery.

Galatians 2:16

2:16 yet we know ¹³  that no one ¹⁴  is justified by the works of the law ¹⁵  but by the faithfulness of Jesus Christ. ¹⁶  And ¹⁷  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹⁸  and not by the works of the law, because by the works of the law no one ¹⁹  will be justified.

[8:32]  ¹ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[8:36]  ² tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:15]  ³ tn Grk “slavery again to fear.”

[8:15]  ⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ⁵ tn Or “in that.”

[8:2]  ⁶ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁷ 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.

[3:18]  ⁸ tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.

[5:1]  ⁹ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹⁰ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:1]  ¹¹ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ¹² sn Here the yoke figuratively represents the burdensome nature of slavery.

[2:16]  ¹³ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ¹⁴ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹⁵ sn The law is a reference to the law of Moses.

[2:16]  ¹⁶ tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  ¹⁷ tn 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.

[2:16]  ¹⁸ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹⁹ tn Or “no human being”; Grk “flesh.”