Kolose 2:12-13

2:12 Having been buried with him in baptism, you also have been raised with him through your ¹  faith in the power ²  of God who raised him from the dead. 2:13 And even though you were dead in your ³  transgressions and in the uncircumcision of your flesh, he nevertheless ⁴  made you alive with him, having forgiven all your transgressions.

Kolose 2:20

2:20 If you have died with Christ to the elemental spirits ⁵  of the world, why do you submit to them as though you lived in the world?

Roma 6:4-5

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. ⁶ 

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. ⁷ 

Roma 6:9-11

6:9 We know ⁸  that since Christ has been raised from the dead, he is never going to die ⁹  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 ¹⁰  dead to sin, but ¹¹  alive to God in Christ Jesus.

Galatia 2:19-20

2:19 For through the law I died to the law so that I may live to God. 2:20 I have been crucified with Christ, ¹²  and it is no longer I who live, but Christ lives in me. So ¹³  the life I now live in the body, ¹⁴  I live because of the faithfulness of the Son of God, ¹⁵  who loved me and gave himself for me.

Efesus 1:19-20

1:19 and what is the incomparable ¹⁶  greatness of his power toward ¹⁷  us who believe, as displayed in ¹⁸  the exercise of his immense strength. ¹⁹  1:20 This power ²⁰  he exercised ²¹  in Christ when he raised him ²²  from the dead and seated him ²³  at his right hand in the heavenly realms ²⁴ 

Efesus 2:5-6

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ²⁵  – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

[2:12]  ¹ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

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

[2:13]  ³ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ⁴ 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).

[2:20]  ⁵ tn See the note on the phrase “elemental spirits” in 2:8.

[6:4]  ⁶ 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]  ⁷ tn Grk “we will certainly also of his resurrection.”

[6:9]  ⁸ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁹ 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]  ¹⁰ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ¹¹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[2:20]  ¹² 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]  ¹³ 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]  ¹⁴ tn Grk “flesh.”

[2:20]  ¹⁵ 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.

[2:20]  tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”

[2:20]  sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[1:19]  ¹⁶ tn Or “immeasurable, surpassing”

[1:19]  ¹⁷ tn Or “for, to”

[1:19]  ¹⁸ tn Grk “according to.”

[1:19]  ¹⁹ tn Grk “according to the exercise of the might of his strength.”

[1:19]  sn What has been translated as exercise is a term used only of supernatural power in the NT, ἐνέργεια (energeia).

[1:20]  ²⁰ tn Grk “which” (v. 20 is a subordinate clause to v. 19).

[1:20]  ²¹ tn The verb “exercised” (the aorist of ἐνεργέω, energew) has its nominal cognate in “exercise” in v. 19 (ἐνέργεια, energeia).

[1:20]  ²² tn Or “This power he exercised in Christ by raising him”; Grk “raising him.” The adverbial participle ἐγείρας (egeiras) could be understood as temporal (“when he raised [him]”), which would be contemporaneous to the action of the finite verb “he exercised” earlier in the verse, or as means (“by raising [him]”). The participle has been translated here with the temporal nuance to allow for means to also be a possible interpretation. If the translation focused instead upon means, the temporal nuance would be lost as the time frame for the action of the participle would become indistinct.

[1:20]  ²³ tc The majority of mss, especially the Western and Byzantine mss (D F G Ψ Ï b r Ambst), have the indicative ἐκάθισεν (ekaqisen, “he seated”) for καθίσας (kaqisa", “when he seated, by seating”). The indicative is thus coordinate with ἐνήργησεν (enhrghsen, “he exercised”) and provides an additional statement to “he exercised his power.” The participle (found in Ì^92vid א A B 0278 33 81 1175 1505 1739 1881 2464 al), on the other hand, is coordinate with ἐγείρας (egeiras) and as such provides evidence of God’s power: He exercised his power by raising Christ from the dead and by seating him at his right hand. As intriguing as the indicative reading is, it is most likely an intentional alteration of the original wording, accomplished by an early “Western” scribe, which made its way in the Byzantine text.

[1:20]  ²⁴ sn Eph 1:19-20. The point made in these verses is that the power required to live a life pleasing to God is the same power that raised Christ from the dead. For a similar thought, cf. John 15:1-11.

[2:5]  ²⁵ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).