Psalms 143:10

143:10 Teach me to do what pleases you, ¹ 

for you are my God.

May your kind presence ² 

lead me ³  into a level land. ⁴ 

Romans 15:30

15:30 Now I urge you, brothers and sisters, ⁵  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

Galatians 5:22-23

5:22 But the fruit of the Spirit ⁶  is love, ⁷  joy, peace, patience, kindness, goodness, faithfulness, ⁸  5:23 gentleness, and ⁹  self-control. Against such things there is no law.

Ephesians 5:9

5:9 for the fruit of the light ¹⁰  consists in ¹¹  all goodness, righteousness, and truth –

Ephesians 5:2

5:2 and live ¹²  in love, just as Christ also loved us ¹³  and gave himself for us, a sacrificial and fragrant offering ¹⁴  to God.

Ephesians 1:21

1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come.

[143:10]  ¹ tn Or “your will.” See Ps 40:8.

[143:10]  ² 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]  ³ 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]  ⁴ 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.

[15:30]  ⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[5:22]  ⁶ tn That is, the fruit the Spirit produces.

[5:22]  ⁷ 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]  ⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ⁹ 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.

[5:9]  ¹⁰ 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]  ¹¹ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”

[5:2]  ¹² tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ¹³ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ¹⁴ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”