Psalms 4:6-7

4:6 Many say, “Who can show us anything good?”

Smile upon us, Lord! ¹ 

4:7 You make me happier ² 

than those who have abundant grain and wine. ³ 

Psalms 17:14

17:14 Lord, use your power to deliver me from these murderers, ⁴ 

from the murderers of this world! ⁵ 

They enjoy prosperity; ⁶ 

you overwhelm them with the riches they desire. ⁷ 

They have many children,

and leave their wealth to their offspring. ⁸ 

Matthew 16:23

16:23 But he turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me, because you are not setting your mind on God’s interests, but on man’s.” ⁹ 

Romans 8:5-7

8:5 For those who live according to the flesh have their outlook shaped by ¹⁰  the things of the flesh, but those who live according to the Spirit have their outlook shaped by the things of the Spirit. 8:6 For the outlook ¹¹  of the flesh is death, but the outlook of the Spirit is life and peace, 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.

Romans 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. ¹² 

Colossians 3:3

3:3 for you have died and your life is hidden with Christ in God.

Colossians 3:2

3:2 Keep thinking about things above, not things on the earth,

Colossians 2:3

2:3 in whom are hidden all the treasures of wisdom and knowledge.

¹ tn Heb “lift up upon us the light of your face, Lord.” The verb נסה is apparently an alternate form of נשׂא, “lift up.” See GKC 217 §76.b. The idiom “light of your face” probably refers to a smile (see Eccl 8:1), which in turn suggests favor and blessing (see Num 6:25; Pss 31:16; 44:3; 67:1; 80:3, 7, 19; 89:15; Dan 9:17).

² tn Heb “you place joy in my heart.” Another option is to understand the perfect verbal form as indicating certitude, “you will make me happier.”

³ tn Heb “from (i.e., more than) the time (when) their grain and their wine are abundant.”

⁴ tc Heb “from men [by] your hand, Lord.” The translation assumes an emendation (both here and in the following line) of מִמְתִים (mimtim, “from men”) to מִמְמִתִים (mimmitim, “from those who kill”). For other uses of the plural form of the Hiphil participle of מוּת (mut, “die”), see 2 Kgs 17:26 (used with lions as subject), Job 33:22 (apparently referring to the agents of death), and Jer 26:15 (used of those seeking Jeremiah’s life).

⁵ tn Heb “from men, from [the] world.” On the emendation of “men” to “murderers,” see the preceding note on the word “murderers.”

⁶ tn Heb “their portion, in life.”

⁷ tn Heb “and [with] your treasures you fill their belly.”

⁸ tn Heb “they are satisfied [with] sons and leave their abundance to their children.”

⁹ tn Grk “people.”

¹⁰ 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.

¹¹ tn Or “mindset,” “way of thinking” (twice in this verse and once in v. 7). The Greek term φρόνημα does not refer to one’s mind, but to one’s outlook or mindset.

¹² 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.