Romans 7:5

7:5 For when we were in the flesh, ¹  the sinful desires, ²  aroused by the law, were active in the members of our body ³  to bear fruit for death.

Romans 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Romans 7:25

7:25 Thanks be ⁴  to God through Jesus Christ our Lord! So then, ⁵  I myself serve the law of God with my mind, but ⁶  with my flesh I serve ⁷  the law of sin.

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.

Ecclesiastes 7:20

7:20 For ¹⁰  there is not one truly ¹¹  righteous person on the earth

who continually does good and never sins.

Galatians 5:17

5:17 For the flesh has desires that are opposed to the Spirit, and the Spirit has desires ¹²  that are opposed to the flesh, for these are in opposition to ¹³  each other, so that you cannot do what you want.

Galatians 5:1

Freedom of the Believer

5:1 For freedom ¹⁴  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ¹⁵  of slavery.

Galatians 6:11-12

Final Instructions and Benediction

6:11 See what big letters I make as I write to you with my own hand!

6:12 Those who want to make a good showing in external matters ¹⁶  are trying to force you to be circumcised. They do so ¹⁷  only to avoid being persecuted ¹⁸  for the cross of Christ.

Hebrews 12:4

12:4 You have not yet resisted to the point of bloodshed ¹⁹  in your struggle against sin.

James 3:2

3:2 For we all stumble ²⁰  in many ways. If someone does not stumble ²¹  in what he says, ²²  he is a perfect individual, ²³  able to control the entire body as well.

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁴  do the quarrels among you come from? Is it not from this, ²⁵  from your passions that battle inside you? ²⁶ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ²⁷  do the quarrels among you come from? Is it not from this, ²⁸  from your passions that battle inside you? ²⁹ 

James 2:11

2:11 For he who said, “Do not commit adultery,” ³⁰  also said, “Do not murder.” ³¹  Now if you do not commit adultery but do commit murder, you have become a violator of the law.

[7:5]  ¹ tn That is, before we were in Christ.

[7:5]  ² tn Or “sinful passions.”

[7:5]  ³ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:25]  ⁴ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ⁵ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:25]  ⁶ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ⁷ tn The words “I serve” have been repeated here for clarity.

[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.

[7:20]  ¹⁰ tn The introductory particle כִּי (ki) is rendered variously: “for” (KJV); “indeed” (NASB); not translated (NIV); “for” (NJPS). The particle functions in an explanatory sense, explaining the need for wisdom in v. 19. Righteousness alone cannot always protect a person from calamity (7:15-16); therefore, something additional, such as wisdom, is needed. The need for wisdom as protection from calamity is particularly evident in the light of the fact that no one is truly righteous (7:19-20).

[7:20]  ¹¹ tn The term “truly” does not appear in the Hebrew text, but is supplied in the translation for clarity. Qoheleth does not deny the existence of some people who are relatively righteous.

[5:17]  ¹² tn The words “has desires” do not occur in the Greek text a second time, but are repeated in the translation for clarity.

[5:17]  ¹³ tn Or “are hostile toward” (L&N 39.1).

[5:1]  ¹⁴ 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]  ¹⁵ sn Here the yoke figuratively represents the burdensome nature of slavery.

[6:12]  ¹⁶ tn Grk “in the flesh.” L&N 88.236 translates the phrase “those who force you to be circumcised are those who wish to make a good showing in external matters.”

[6:12]  ¹⁷ tn Grk “to be circumcised, only.” Because of the length and complexity of the Greek sentence, a new sentence was started with the words “They do so,” which were supplied to make a complete English sentence.

[6:12]  ¹⁸ tc ‡ Grk “so that they will not be persecuted.” The indicative after ἵνα μή (Jina mh) is unusual (though not unexampled elsewhere in the NT), making it the harder reading. The evidence is fairly evenly split between the indicative διώκονται (diwkontai; Ì⁴⁶ A C F G K L P 0278 6 81 104 326 629 1175 1505 pm) and the subjunctive διώκωνται (diwkwntai; א B D Ψ 33 365 1739 pm), with a slight preference for the subjunctive. However, since scribes would tend to change the indicative to a subjunctive due to syntactical requirements, the internal evidence is decidedly on the side of the indicative, suggesting that it is original.

[12:4]  ¹⁹ tn Grk “until blood.”

[3:2]  ²⁰ tn Or “fail.”

[3:2]  ²¹ tn Or “fail.”

[3:2]  ²² tn Grk “in speech.”

[3:2]  ²³ tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).

[4:1]  ²⁴ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁵ tn Grk “from here.”

[4:1]  ²⁶ tn Grk “in your members [i.e., parts of the body].”

[4:1]  ²⁷ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ²⁸ tn Grk “from here.”

[4:1]  ²⁹ tn Grk “in your members [i.e., parts of the body].”

[2:11]  ³⁰ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ³¹ sn A quotation from Exod 20:13 and Deut 5:17.