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. ¹ 

Romans 8:17-18

8:17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) ²  – if indeed we suffer with him so we may also be glorified with him.

8:18 For I consider that our present sufferings cannot even be compared ³  to the glory that will be revealed to us.

Romans 8:33-35

8:33 Who will bring any charge against God’s elect? ⁴  It is God who justifies. 8:34 Who is the one who will condemn? Christ ⁵  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. 8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ⁶ 

Romans 5:8-10

5:8 But God demonstrates his own love for us, in that while we were still sinners, Christ died for us. 5:9 Much more then, because we have now been declared righteous ⁷  by his blood, ⁸  we will be saved through him from God’s wrath. ⁹  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

John 5:24

5:24 “I tell you the solemn truth, ¹⁰  the one who hears ¹¹  my message ¹²  and believes the one who sent me has eternal life and will not be condemned, ¹³  but has crossed over from death to life.

John 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹⁴  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹⁵  at the last day.” ¹⁶ 

John 17:22

17:22 The glory ¹⁷  you gave to me I have given to them, that they may be one just as we are one –

John 17:24

17:24 “Father, I want those you have given me to be with me where I am, ¹⁸  so that they can see my glory that you gave me because you loved me before the creation of the world ¹⁹ .

John 17:2

17:2 just as you have given him authority over all humanity, ²⁰  so that he may give eternal life to everyone you have given him. ²¹ 

Colossians 4:17

4:17 And tell Archippus, “See to it that you complete the ministry you received in the Lord.”

Ephesians 2:6

2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

Colossians 3:4

3:4 When Christ (who is your ²²  life) appears, then you too will be revealed in glory with him.

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 2:12

2:12 Having been buried with him in baptism, you also have been raised with him through your ²³  faith in the power ²⁴  of God who raised him from the dead.

Colossians 2:2

2:2 My goal is that ²⁵  their hearts, having been knit together ²⁶  in love, may be encouraged, and that ²⁷  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ²⁸ 

Colossians 1:10-12

1:10 so that you may live ²⁹  worthily of the Lord and please him in all respects ³⁰  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ³¹  all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share ³²  in the saints’ ³³  inheritance in the light.

Colossians 2:13-14

2:13 And even though you were dead in your ³⁴  transgressions and in the uncircumcision of your flesh, he nevertheless ³⁵  made you alive with him, having forgiven all your transgressions. 2:14 He has destroyed ³⁶  what was against us, a certificate of indebtedness ³⁷  expressed in decrees opposed to us. He has taken it away by nailing it to the cross.

Colossians 2:2

2:2 My goal is that ³⁸  their hearts, having been knit together ³⁹  in love, may be encouraged, and that ⁴⁰  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ⁴¹ 

Colossians 2:11

2:11 In him you also were circumcised – not, however, ⁴²  with a circumcision performed by human hands, but by the removal ⁴³  of the fleshly body, ⁴⁴  that is, ⁴⁵  through the circumcision done by Christ.

Hebrews 9:15

9:15 And so he is the mediator ⁴⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ⁴⁷  since he died ⁴⁸  to set them free from the violations committed under the first covenant.

Hebrews 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ⁴⁹  in fact, had regulations for worship and its earthly sanctuary.

Hebrews 3:9

3:9 “There your fathers tested me and tried me, ⁵⁰  and they saw my works for forty years.

Hebrews 4:13-14

4:13 And no creature is hidden from God, ⁵¹  but everything is naked and exposed to the eyes of him to whom we must render an account.

Jesus Our Compassionate High Priest

4:14 Therefore since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast to our confession.

Hebrews 5:10

5:10 and he was designated ⁵²  by God as high priest in the order of Melchizedek. ⁵³ 

[8:1]  ¹ 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.

[8:17]  ² tn Grk “on the one hand, heirs of God; on the other hand, fellow heirs with Christ.” Some prefer to render v. 17 as follows: “And if children, then heirs – that is, heirs of God. Also fellow heirs with Christ if indeed we suffer with him so we may also be glorified with him.” Such a translation suggests two distinct inheritances, one coming to all of God’s children, the other coming only to those who suffer with Christ. The difficulty of this view, however, is that it ignores the correlative conjunctions μέν…δέ (men…de, “on the one hand…on the other hand”): The construction strongly suggests that the inheritances cannot be separated since both explain “then heirs.” For this reason, the preferred translation puts this explanation in parentheses.

[8:18]  ³ tn Grk “are not worthy [to be compared].”

[8:33]  ⁴ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ⁵ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:35]  ⁶ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[5:9]  ⁷ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁸ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁹ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:24]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[5:24]  ¹¹ tn Or “obeys.”

[5:24]  ¹² tn Or “word.”

[5:24]  ¹³ tn Grk “and does not come into judgment.”

[6:39]  ¹⁴ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ¹⁵ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹⁶ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[17:22]  ¹⁷ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:24]  ¹⁸ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹⁹ tn Grk “before the foundation of the world.”

[17:2]  ²⁰ tn Or “all people”; Grk “all flesh.”

[17:2]  ²¹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[3:4]  ²² tc Certain mss (B^[*^] D¹ H 0278 1739 Ï sy sa) read ἡμῶν (Jhmwn, “our”), while others (Ì⁴⁶ א C D* F G P Ψ 075 33 81 1881 al latt bo) read ὑμῶν (Jumwn, “your”). Internally, it is possible that the second person pronoun arose through scribal conformity to the second person pronoun used previously in v. 3 (i.e., ὑμῶν) and following in v. 4 (ὑμεῖς, Jumeis). But in terms of external criteria, the second person pronoun has superior ms support (though there is an Alexandrian split) and ἡμῶν may have arisen through accident (error of sight) or scribal attempt to universalize the statement since all Christians have Jesus as their life. See TCGNT 557.

[2:12]  ²³ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ²⁴ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[2:2]  ²⁵ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²⁶ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²⁷ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²⁸ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[1:10]  ²⁹ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ³⁰ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ³¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[1:12]  ³² tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ³³ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[2:13]  ³⁴ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ³⁵ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).

[2:14]  ³⁶ tn The participle ἐξαλείψας (exaleiyas) is a temporal adverbial participle of contemporaneous time related to the previous verb συνεζωοποίησεν (sunezwopoihsen), but has been translated as a finite verb because of the complexity of the Greek sentence and the tendency of contemporary English to use shorter sentences. For the meaning “destroy” see BDAG 344-45 s.v. ἐξαλείφω 2.

[2:14]  ³⁷ tn On the translation of χειρόγραφον (ceirografon), see BDAG 1083 s.v. which refers to it as “a certificate of indebtedness.”

[2:2]  ³⁸ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ³⁹ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ⁴⁰ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ⁴¹ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[2:11]  ⁴² tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ⁴³ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ⁴⁴ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ⁴⁵ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[9:15]  ⁴⁶ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ⁴⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ⁴⁸ tn Grk “a death having occurred.”

[9:1]  ⁴⁹ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[3:9]  ⁵⁰ tn Grk “tested me by trial.”

[4:13]  ⁵¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[5:10]  ⁵² tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ⁵³ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.