Roma 6:6

6:6 We know that ¹  our old man was crucified with him so that the body of sin would no longer dominate us, ²  so that we would no longer be enslaved to sin.

Roma 8:13

8:13 (for if you live according to the flesh, you will ³  die), ⁴  but if by the Spirit you put to death the deeds of the body you will live.

Galatia 5:24

5:24 Now those who belong to Christ ⁵  have crucified the flesh ⁶  with its passions ⁷  and desires.

Efesus 5:3-6

5:3 But ⁸  among you there must not be either sexual immorality, impurity of any kind, ⁹  or greed, as these are not fitting for the saints. ¹⁰  5:4 Neither should there be vulgar speech, foolish talk, or coarse jesting – all of which are out of character – but rather thanksgiving. 5:5 For you can be confident of this one thing: ¹¹  that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God.

Live in the Light

5:6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience. ¹² 

[6:6]  ¹ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ² tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[8:13]  ³ tn Grk “are about to, are certainly going to.”

[8:13]  ⁴ sn This remark is parenthetical to Paul’s argument.

[5:24]  ⁵ tc ‡ Some mss (א A B C P Ψ 0122¹ 0278 33 1175 1739 pc co) read “Christ Jesus” here, while many significant ones (Ì⁴⁶ D F G 0122*^,2 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 Ì⁴⁶ with the Western and Byzantine texttypes, the shorter reading is preferred. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:24]  ⁶ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ⁷ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:3]  ⁸ tn The term “But” translates the δέ (de) in a contrastive way in light of the perfect obedience of Jesus in vv. 1-2 and the vices mentioned in v. 3.

[5:3]  ⁹ tn Grk “all impurity.”

[5:3]  ¹⁰ tn Grk “just as is fitting for saints.” The καθώς (kaqws) was rendered with “as” and the sense is causal, i.e., “for” or “because.” The negative particle “not” (“for these are not proper for the saints”) in this clause was supplied in English so as to make the sense very clear, i.e., that these vices are not befitting of those who name the name of Christ.

[5:5]  ¹¹ tn Grk “be knowing this.” See also 2 Pet 1:20 for a similar phrase: τοῦτο πρῶτον γινώσκοντες (touto prwton ginwskonte").

[5:6]  ¹² sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 2:2-3.