Romans 11:20

11:20 Granted! ¹  They were broken off because of their unbelief, but you stand by faith. Do not be arrogant, but fear!

Romans 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Colossians 1:24

1:24 Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ.

Galatians 2:20

2:20 I have been crucified with Christ, ²  and it is no longer I who live, but Christ lives in me. So ³  the life I now live in the body, ⁴  I live because of the faithfulness of the Son of God, ⁵  who loved me and gave himself for me.

Ephesians 2:8

2:8 For by grace you are saved ⁶  through faith, ⁷  and this is not from yourselves, it is the gift of God;

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 3:2

3:2 if indeed ⁸  you have heard of the stewardship ⁹  of God’s grace that was given to me for you,

Ephesians 3:15

3:15 from ¹⁰  whom every family ¹¹  in heaven and on the earth is named.

Hebrews 6:12

6:12 so that you may not be sluggish, ¹²  but imitators of those who through faith and perseverance inherit the promises.

[11:20]  ¹ tn Grk “well!”, an adverb used to affirm a statement. It means “very well,” “you are correct.”

[2:20]  ² 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]  ³ 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]  ⁴ tn Grk “flesh.”

[2:20]  ⁵ 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.

[2:8]  ⁶ tn See note on the same expression in v. 5.

[2:8]  ⁷ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[3:2]  ⁸ sn If indeed. The author is not doubting whether his audience has heard, but is rather using provocative language (if indeed) to engage his audience in thinking about the magnificence of God’s grace. However, in English translation, the apodosis (“then”-clause) does not come until v. 13, leaving the protasis (“if”-clause) dangling. Eph 3:2-7 constitute one sentence in Greek.

[3:2]  ⁹ tn Or “administration,” “dispensation,” “commission.”

[3:15]  ¹⁰ tn Or “by.”

[3:15]  ¹¹ tn Or “the whole family.”

[6:12]  ¹² tn Or “dull.”