1 Thessalonians 5:5

5:5 For you all are sons of the light and sons of the day. We are not of the night nor of the darkness.

Romans 13:13

13:13 Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy.

Ephesians 5:8-9

5:8 for you were at one time darkness, but now you are ¹  light in the Lord. Walk as children of the light – 5:9 for the fruit of the light ²  consists in ³  all goodness, righteousness, and truth –

Ephesians 5:1

Live in Love

5:1 Therefore, be ⁴  imitators of God as dearly loved children

Ephesians 2:9

2:9 it is not from ⁵  works, so that no one can boast. ⁶ 

Ephesians 2:1

New Life Individually

2:1 And although you were ⁷  dead ⁸  in your transgressions and sins,

Ephesians 1:7

1:7 In him ⁹  we have redemption through his blood, ¹⁰  the forgiveness of our trespasses, according to the riches of his grace

[5:8]  ¹ tn The verb “you are” is implied in the Greek text, but is supplied in the English translation to make it clear.

[5:9]  ² 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]  ³ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

[5:1]  ⁴ tn Or “become.”

[2:9]  ⁵ tn Or “not as a result of.”

[2:9]  ⁶ tn Grk “lest anyone should boast.”

[2:1]  ⁷ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁸ 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.

[1:7]  ⁹ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ¹⁰ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.