Matthew 19:12

19:12 For there are some eunuchs who were that way from birth, ¹  and some who were made eunuchs ²  by others, ³  and some who became eunuchs for the sake of the kingdom of heaven. The one who is able to accept this should accept it.”

Romans 6:6

6:6 We know that ⁴  our old man was crucified with him so that the body of sin would no longer dominate us, ⁵  so that we would no longer be enslaved to sin.

Romans 8:13

8:13 (for if you live according to the flesh, you will ⁶  die), ⁷  but if by the Spirit you put to death the deeds of the body you will live.

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. ⁸ 

Colossians 1:27

1:27 God wanted to make known to them the glorious ⁹  riches of this mystery among the Gentiles, which is Christ in you, the hope of glory.

Galatians 5:24

5:24 Now those who belong to Christ ¹⁰  have crucified the flesh ¹¹  with its passions ¹²  and desires.

Colossians 3:5

3:5 So put to death whatever in your nature belongs to the earth: ¹³  sexual immorality, impurity, shameful passion, ¹⁴  evil desire, and greed which is idolatry.

Colossians 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Colossians 4:1-3

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray ¹⁵  for us too, that ¹⁶  God may open a door for the message ¹⁷  so that we may proclaim ¹⁸  the mystery of Christ, for which I am in chains. ¹⁹ 

[19:12]  ¹ tn Grk “from the womb of the mother” (an idiom).

[19:12]  ² tn The verb εὐνουχίζω occurs twice in this verse, translated the first time as “made eunuchs” and the second time as “became eunuchs.” The term literally refers to castration. The second occurrence of the word in this verse is most likely figurative, though, referring to those who willingly maintain a life of celibacy for the furtherance of the kingdom (see W. D. Davies and D. C. Allison, Matthew [ICC], 3:23).

[19:12]  ³ tn Grk “people.”

[6:6]  ⁴ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ⁵ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[8:13]  ⁶ tn Grk “are about to, are certainly going to.”

[8:13]  ⁷ sn This remark is parenthetical to Paul’s argument.

[8:1]  ⁸ 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.

[1:27]  ⁹ tn The genitive noun τῆς δόξης (ths doxhs) is an attributive genitive and has therefore been translated as “glorious riches.”

[5:24]  ¹⁰ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 latt sy), as well as the Byzantine text, lack “Jesus.” The Byzantine text is especially not prone to omit the name “Jesus”; that it does so here argues for the authenticity of the shorter reading (for similar instances of probably authentic Byzantine shorter readings, see Matt 24:36 and Phil 1:14; cf. also W.-H. J. Wu, “A Systematic Analysis of the Shorter Readings in the Byzantine Text of the Synoptic Gospels” [Ph.D. diss., Dallas Theological Seminary, 2002]). On the strength of the alignment of Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ¹¹ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ¹² tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[3:5]  ¹³ tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”

[3:5]  ¹⁴ tn Or “lust.”

[4:3]  ¹⁵ tn Though προσευχόμενοι (proseucomenoi) is an adverbial participle related to the previous imperative, προσκαρτερεῖτε (proskartereite), it is here translated as an independent clause due to requirements of contemporary English style.

[4:3]  ¹⁶ tn The ἵνα (Jina) clause has been rendered as substantival here, indicating the content of the prayer rather than the purpose for it. These two ideas are very similar and difficult to differentiate in this passage, but the conjunction ἵνα following a verb of praying is generally regarded as giving the content of the prayer.

[4:3]  ¹⁷ tn Grk “that God may open for us a door of the word to speak the mystery of Christ.” The construction in Greek is somewhat awkward in this clause. The translation attempts to simplify this structure somewhat and yet communicate exactly what Paul is asking for.

[4:3]  ¹⁸ tn Or “so that we may speak.”

[4:3]  ¹⁹ tn Or “in prison.”