Roma 1:30

1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,

Roma 5:9-10

5:9 Much more then, because we have now been declared righteous ¹  by his blood, ²  we will be saved through him from God’s wrath. ³  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 8:7-8

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so. 8:8 Those who are in the flesh cannot please God.

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁴ 

Kolose 1:9-11

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵  have not ceased praying for you and asking God ⁶  to fill ⁷  you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live ⁸  worthily of the Lord and please him in all respects ⁹  – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of ¹⁰  all patience and steadfastness, joyfully

Efesus 2:1-2

New Life Individually

2:1 And although you were ¹¹  dead ¹²  in your transgressions and sins, 2:2 in which ¹³  you formerly lived ¹⁴  according to this world’s present path, ¹⁵  according to the ruler of the kingdom ¹⁶  of the air, the ruler of ¹⁷  the spirit ¹⁸  that is now energizing ¹⁹  the sons of disobedience, ²⁰ 

Efesus 2:12

2:12 that you were at that time without the Messiah, ²¹  alienated from the citizenship of Israel and strangers to the covenants of promise, ²²  having no hope and without God in the world.

Efesus 2:19

2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household,

Efesus 4:18

4:18 They are darkened in their understanding, ²³  being alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.

Titus 3:3-7

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. 3:4 ²⁴  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ²⁵  through Jesus Christ our Savior. 3:7 And so, ²⁶  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ²⁷ 

Yakobus 4:4

4:4 Adulterers, do you not know that friendship with the world means hostility toward God? ²⁸  So whoever decides to be the world’s friend makes himself God’s enemy.

[5:9]  ¹ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ² tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[8:1]  ⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:9]  ⁵ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁶ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁷ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:10]  ⁸ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ⁹ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:11]  ¹⁰ 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.

[2:1]  ¹¹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹² sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[2:2]  ¹³ sn The relative pronoun which is feminine as is sins, indicating that sins is the antecedent.

[2:2]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “domain, [place of] authority.”

[2:2]  ¹⁷ tn Grk “of” (but see the note on the word “spirit” later in this verse).

[2:2]  ¹⁸ 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]  ¹⁹ tn Grk “working in.”

[2:2]  ²⁰ 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.

[2:12]  ²¹ tn Or “without Christ.” Both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.” Because the context refers to ancient Israel’s messianic expectation, “Messiah” was employed in the translation at this point rather than “Christ.”

[2:12]  ²² tn Or “covenants of the promise.”

[4:18]  ²³ tn In the Greek text this clause is actually subordinate to περιπατεῖ (peripatei) in v. 17. It was broken up in the English translation so as to avoid an unnecessarily long and cumbersome statement.

[3:4]  ²⁴ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ²⁵ tn Or “on us richly.”

[3:7]  ²⁶ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ²⁷ tn Grk “heirs according to the hope of eternal life.”

[4:4]  ²⁸ tn Grk “is hostility toward God.”