Romans 6:8
New English Translation
8 Now if we died with Christ, we believe that we will also live with him.
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Romans 8:11-13
New English Translation
11 Moreover if the Spirit of the one[a] who raised Jesus from the dead lives in you, the one who raised Christ[b] from the dead will also make your mortal bodies alive through his Spirit who lives in you.[c]
12 So then,[d] brothers and sisters,[e] we are under obligation, not to the flesh, to live according to the flesh 13 (for if you live according to the flesh, you will[f] die),[g] but if by the Spirit you put to death the deeds of the body you will live.
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- Romans 8:11 sn The one who raised Jesus from the dead refers to God (also in the following clause).
- Romans 8:11 tc Several mss read ᾿Ιησοῦν (Iēsoun, “Jesus”) after Χριστόν (Christon, “Christ”; א* A D* 630 1506 1739 1881 bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be autographic, though, both because of external evidence (א2 B D2 F G Ψ 33 1175 1241 1505 2464 M sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).
- Romans 8:11 tc Most mss (B D F G Ψ 33 1175 1241 1739 1881 M lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C 81 104 1505 1506 al, and is slightly preferred.
- Romans 8:12 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.
- Romans 8:12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
- Romans 8:13 tn Grk “are about to, are certainly going to.”
- Romans 8:13 sn This remark is parenthetical to Paul’s argument.
Galatians 5:24
New English Translation
24 Now those who belong to Christ[a] have crucified the flesh[b] with its passions[c] and desires.
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- Galatians 5:24 tc ‡ Some mss (א A B C P Ψ 01221 0278 33 1175 1241 1739 1881 co) read “Christ Jesus” here, while many significant ones (P46 D F G 0122*,2 1505 2464 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 P46 with the Western and Byzantine text-groups, the shorter reading is preferred. NA28 includes the word in brackets, indicating doubts as to its authenticity.
- Galatians 5:24 tn See the note on the word “flesh” in Gal 5:13.
- Galatians 5:24 tn The Greek term παθήμασιν (pathēmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).
Ephesians 4:22-24
New English Translation
22 You were taught with reference to your former way of life to lay aside[a] the old man who is being corrupted in accordance with deceitful desires, 23 to be renewed in the spirit of your mind, 24 and to put on the new man who has been created in God’s image[b]—in righteousness and holiness that comes from truth.[c]
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- Ephesians 4:22 tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside…to be renewed…to put on”) is “that you have laid aside…that you are being renewed…that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apothesthai), 23 (ἀνανεοῦσθαι, ananeousthai), and 24 (ἐνδύσασθαι, endusasthai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskō) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.
- Ephesians 4:24 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).
- Ephesians 4:24 tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”
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