Yohanes 17:21-23

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ²  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ³  so that the world will know that you sent me, and you have loved them just as you have loved me.

Roma 8:9-11

8:9 You, however, are not in ⁴  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ⁵  the Spirit is your life ⁶  because of righteousness. 8:11 Moreover if the Spirit of the one ⁷  who raised Jesus from the dead lives in you, the one who raised Christ ⁸  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ⁹ 

Galatia 2:20

2:20 I have been crucified with Christ, ¹⁰  and it is no longer I who live, but Christ lives in me. So ¹¹  the life I now live in the body, ¹²  I live because of the faithfulness of the Son of God, ¹³  who loved me and gave himself for me.

[17:21]  ¹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ² tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ³ tn Or “completely unified.”

[8:9]  ⁴ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ⁶ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ⁷ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ⁸ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ⁹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[2:20]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “flesh.”

[2:20]  ¹³ 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.