Discovery BoxRomans 6:2-15
Context6:2 Absolutely not! How can we who died to sin still live in it? 6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. 1
6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. 2 6:6 We know that 3 our old man was crucified with him so that the body of sin would no longer dominate us, 4 so that we would no longer be enslaved to sin. 6:7 (For someone who has died has been freed from sin.) 5
6:8 Now if we died with Christ, we believe that we will also live with him. 6:9 We know 6 that since Christ has been raised from the dead, he is never going to die 7 again; death no longer has mastery over him. 6:10 For the death he died, he died to sin once for all, but the life he lives, he lives to God. 6:11 So you too consider yourselves 8 dead to sin, but 9 alive to God in Christ Jesus.
6:12 Therefore do not let sin reign in your mortal body so that you obey its desires, 6:13 and do not present your members to sin as instruments 10 to be used for unrighteousness, 11 but present yourselves to God as those who are alive from the dead and your members to God as instruments 12 to be used for righteousness. 6:14 For sin will have no mastery over you, because you are not under law but under grace.
6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!
Psalms 116:16
Context116:16 Yes, Lord! I am indeed your servant;
I am your lowest slave. 13
You saved me from death. 14
Psalms 116:1
Context116:1 I love the Lord
because he heard my plea for mercy, 16
Colossians 1:19-20
Context1:19 For God 17 was pleased to have all his 18 fullness dwell 19 in the Son 20
1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, 21 whether things on earth or things in heaven.
Colossians 1:1
Context1:1 From Paul, 22 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 4:2-3
Context4:2 Be devoted to prayer, keeping alert in it with thanksgiving. 4:3 At the same time pray 23 for us too, that 24 God may open a door for the message 25 so that we may proclaim 26 the mystery of Christ, for which I am in chains. 27
[6:4] 1 tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).
[6:5] 2 tn Grk “we will certainly also of his resurrection.”
[6:6] 3 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] 4 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).
[6:7] 5 sn Verse 7 forms something of a parenthetical comment in Paul’s argument.
[6:9] 6 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[6:9] 7 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
[6:11] 8 tc ‡ Some Alexandrian and Byzantine
[6:11] 9 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[6:13] 10 tn Or “weapons, tools.”
[6:13] 11 tn Or “wickedness, injustice.”
[6:13] 12 tn Or “weapons, tools.”
[116:16] 13 tn Heb “I am your servant, the son of your female servant.” The phrase “son of a female servant” (see also Ps 86:16) is used of a son born to a secondary wife or concubine (Exod 23:12). In some cases the child’s father is the master of the house (see Gen 21:10, 13; Judg 9:18). The use of the expression here certainly does not imply that the
[116:16] 14 tn Heb “you have loosed my bonds.” In this context the imagery refers to deliverance from death (see v. 3).
[116:1] 15 sn Psalm 116. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.
[116:1] 16 tn Heb “I love because the
[1:19] 17 tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).
[1:19] 18 tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.
[1:19] 19 tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.
[1:19] 20 tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.
[1:20] 21 tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì46 א A C D1 Ψ 048vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.
[1:1] 22 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[4:3] 23 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] 24 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] 25 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.
