Psalms 34:2

34:2 I will boast ¹  in the Lord;

let the oppressed hear and rejoice! ² 

Matthew 6:13

6:13 And do not lead us into temptation, ³  but deliver us from the evil one. ⁴ 

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ⁵  from the evil one. ⁶ 

Romans 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁷  groan inwardly as we eagerly await our adoption, ⁸  the redemption of our bodies. ⁹ 

Romans 8:2

8:2 For the law of the life-giving Spirit ¹⁰  in Christ Jesus has set you ¹¹  free from the law of sin and death.

Romans 4:18

4:18 Against hope Abraham ¹²  believed ¹³  in hope with the result that he became the father of many nations ¹⁴  according to the pronouncement, ¹⁵  “so will your descendants be.” ¹⁶ 

Titus 2:14

2:14 He ¹⁷  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁸  who are eager to do good. ¹⁹ 

¹ tn Heb “my soul will boast”; or better, “let my soul boast.” Following the cohortative form in v. 1, it is likely that the prefixed verbal form here is jussive.

² tn The two prefixed verbal forms in this verse are best taken as jussives, for the psalmist is calling his audience to worship (see v. 3).

³ tn Or “into a time of testing.”

⁴ tc Most mss (L W Θ 0233 ˹³ 33 Ï sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ˹ pc lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.

⁵ tn Or “that you protect them”; Grk “that you keep them.”

⁶ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

⁷ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

⁸ tn See the note on “adoption” in v. 15.

⁹ tn Grk “body.”

¹⁰ tn Grk “for the law of the Spirit of life.”

¹¹ 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.

¹² tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

¹³ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁴ sn A quotation from Gen 17:5.

¹⁵ tn Grk “according to that which had been spoken.”

¹⁶ sn A quotation from Gen 15:5.

¹⁷ tn Grk “who” (as a continuation of the previous clause).

¹⁸ tn Or “a people who are his very own.”

¹⁹ tn Grk “for good works.”