Yohanes 8:36

8:36 So if the son ¹  sets you free, you will be really free.

Roma 8:2

8:2 For the law of the life-giving Spirit ²  in Christ Jesus has set you ³  free from the law of sin and death.

Roma 8:2

8:2 For the law of the life-giving Spirit ⁴  in Christ Jesus has set you ⁵  free from the law of sin and death.

1 Korintus 3:17

3:17 If someone destroys God’s temple, God will destroy him. For God’s temple is holy, which is what you are.

Galatia 5:1

Freedom of the Believer

5:1 For freedom ⁶  Christ has set us free. Stand firm, then, and do not be subject again to the yoke ⁷  of slavery.

Galatia 5:13

Practice Love

5:13 For you were called to freedom, brothers and sisters; ⁸  only do not use your freedom as an opportunity to indulge your flesh, ⁹  but through love serve one another. ¹⁰ 

[8:36]  ¹ tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:2]  ² tn Grk “for the law of the Spirit of life.”

[8:2]  ³ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[8:2]  ⁴ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁵ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.

[5:1]  ⁶ tn Translating the dative as “For freedom” shows the purpose for Christ setting us free; however, it is also possible to take the phrase in the sense of means or instrument (“with [or by] freedom”), referring to the freedom mentioned in 4:31 and implied throughout the letter.

[5:1]  ⁷ sn Here the yoke figuratively represents the burdensome nature of slavery.

[5:13]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[5:13]  ⁹ tn Grk “as an opportunity for the flesh”; BDAG 915 s.v. σάρξ 2.c.α states: “In Paul’s thought esp., all parts of the body constitute a totality known as σ. or flesh, which is dominated by sin to such a degree that wherever flesh is, all forms of sin are likew. present, and no good thing can live in the σάρξ…Gal 5:13, 24;…Opp. τὸ πνεῦμα…Gal 3:3; 5:16, 17ab; 6:8ab.”

[5:13]  ¹⁰ tn It is possible that the verb δουλεύετε (douleuete) should be translated “serve one another in a humble manner” here, referring to the way in which slaves serve their masters (see L&N 35.27).