Romans 8:5

8:5 For those who live according to the flesh have their outlook shaped by ¹  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit.

Romans 8:9

8:9 You, however, are not in ²  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.

Psalms 143:10

143:10 Teach me to do what pleases you, ³ 

for you are my God.

May your kind presence ⁴ 

lead me ⁵  into a level land. ⁶ 

Proverbs 8:20

8:20 I walk in the path of righteousness,

in the pathway of justice,

Isaiah 48:16-17

48:16 Approach me! Listen to this!

From the very first I have not spoken in secret;

when it happens, ⁷  I am there.”

So now, the sovereign Lord has sent me, accompanied by his spirit. ⁸ 

48:17 This is what the Lord, your protector, ⁹  says,

the Holy One of Israel: ¹⁰ 

“I am the Lord your God,

who teaches you how to succeed,

who leads you in the way you should go.

Galatians 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹¹  “Abba! ¹²  Father!”

Galatians 5:16

5:16 But I say, live ¹³  by the Spirit and you will not carry out the desires of the flesh. ¹⁴ 

Galatians 5:18

5:18 But if you are led by the Spirit, you are not under the law.

Galatians 5:22-25

5:22 But the fruit of the Spirit ¹⁵  is love, ¹⁶  joy, peace, patience, kindness, goodness, faithfulness, ¹⁷  5:23 gentleness, and ¹⁸  self-control. Against such things there is no law. 5:24 Now those who belong to Christ ¹⁹  have crucified the flesh ²⁰  with its passions ²¹  and desires. 5:25 If we live by the Spirit, let us also behave in accordance with ²²  the Spirit.

Ephesians 5:9

5:9 for the fruit of the light ²³  consists in ²⁴  all goodness, righteousness, and truth –

[8:5]  ¹ tn Grk “think on” or “are intent on” (twice in this verse). What is in view here is not primarily preoccupation, however, but worldview. Translations like “set their mind on” could be misunderstood by the typical English reader to refer exclusively to preoccupation.

[8:9]  ² tn Or “are not controlled by the flesh but by the Spirit.”

[143:10]  ³ tn Or “your will.” See Ps 40:8.

[143:10]  ⁴ tn Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7) or to his personal Spirit (see Ps 51:10).

[143:10]  ⁵ tn The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10a.

[143:10]  ⁶ sn A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.

[48:16]  ⁷ tn Heb “from the time of its occurring.”

[48:16]  ⁸ sn The speaker here is not identified specifically, but he is probably Cyrus, the Lord’s “ally” mentioned in vv. 14-15.

[48:17]  ⁹ tn Heb “your redeemer.” See the note at 41:14.

[48:17]  ¹⁰ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[4:6]  ¹¹ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹² tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

[5:16]  ¹³ tn Grk “walk” (a common NT idiom for how one conducts one’s life or how one behaves).

[5:16]  ¹⁴ tn On the term “flesh” (once in this verse and twice in v. 17) see the note on the same word in Gal 5:13.

[5:22]  ¹⁵ tn That is, the fruit the Spirit produces.

[5:22]  ¹⁶ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ¹⁷ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ¹⁸ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[5:24]  ¹⁹ 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]  ²⁰ tn See the note on the word “flesh” in Gal 5:13.

[5:24]  ²¹ tn The Greek term παθήμασιν (paqhmasin, translated “passions”) refers to strong physical desires, especially of a sexual nature (L&N 25.30).

[5:25]  ²² tn Or “let us also follow,” “let us also walk by.”

[5:9]  ²³ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ²⁴ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”