Kolose 2:13

2:13 And even though you were dead in your ¹  transgressions and in the uncircumcision of your flesh, he nevertheless ²  made you alive with him, having forgiven all your transgressions.

Roma 6:19-20

6:19 (I am speaking in human terms because of the weakness of your flesh.) ³  For just as you once presented your members as slaves to impurity and lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification. 6:20 For when you were slaves of sin, you were free with regard to righteousness.

Roma 7:5

7:5 For when we were in the flesh, ⁴  the sinful desires, ⁵  aroused by the law, were active in the members of our body ⁶  to bear fruit for death.

Roma 7:1

The Believer’s Relationship to the Law

7:1 Or do you not know, brothers and sisters ⁷  (for I am speaking to those who know the law), that the law is lord over a person ⁸  as long as he lives?

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ⁹  all patience and steadfastness, joyfully

Efesus 2:2

2:2 in which ¹⁰  you formerly lived ¹¹  according to this world’s present path, ¹²  according to the ruler of the kingdom ¹³  of the air, the ruler of ¹⁴  the spirit ¹⁵  that is now energizing ¹⁶  the sons of disobedience, ¹⁷ 

Titus 3:3

3:3 For we too were once foolish, disobedient, misled, enslaved to various passions and desires, spending our lives in evil and envy, hateful and hating one another.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ¹⁸  authorities, to be obedient, to be ready for every good work.

Pengkhotbah 4:3-4

4:3 But better than both is the one who has not been born ¹⁹ 

and has not seen the evil things that are done on earth. ²⁰ 

Labor Motivated by Envy

4:4 Then I considered ²¹  all the skillful work ²²  that is done:

Surely it is nothing more than ²³  competition ²⁴  between one person and another. ²⁵ 

This also is profitless – like ²⁶  chasing the wind.

[2:13]  ¹ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ² 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).

[6:19]  ³ tn Or “because of your natural limitations” (NRSV).

[6:19]  sn Verse 19 forms something of a parenthetical comment in Paul’s argument.

[7:5]  ⁴ tn That is, before we were in Christ.

[7:5]  ⁵ tn Or “sinful passions.”

[7:5]  ⁶ tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.

[7:1]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:1]  ⁸ sn Here person refers to a human being.

[1:11]  ⁹ 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.

[2:2]  ¹⁰ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹¹ tn Grk “walked.”

[2:2]  sn The Greek verb translated lived (περιπατέω, peripatew) in the NT letters refers to the conduct of one’s life, not to physical walking.

[2:2]  ¹² tn Or possibly “Aeon.”

[2:2]  sn The word translated present path is the same as that which has been translated [this] age in 1:21 (αἰών, aiwn).

[2:2]  ¹³ tn Grk “domain, [place of] authority.”

[2:2]  ¹⁴ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ¹⁵ sn The ruler of the kingdom of the air is also the ruler of the spirit that is now energizing the sons of disobedience. Although several translations regard the ruler to be the same as the spirit, this is unlikely since the cases in Greek are different (ruler is accusative and spirit is genitive). To get around this, some have suggested that the genitive for spirit is a genitive of apposition. However, the semantics of the genitive of apposition are against such an interpretation (cf. ExSyn 100).

[2:2]  ¹⁶ tn Grk “working in.”

[2:2]  ¹⁷ sn Sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” However, it also contains a subtle allusion to vv. 4-10: Some of those sons of disobedience have become sons of God.

[3:1]  ¹⁸ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[4:3]  ¹⁹ tn The word “born” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:3]  ²⁰ tn Heb “under the sun.”

[4:4]  ²¹ tn Heb “saw.”

[4:4]  ²² tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ²³ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ²⁴ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ²⁵ tn Heb “a man and his neighbor.”

[4:4]  ²⁶ tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.