Psalms 51:12

51:12 Let me again experience the joy of your deliverance!

Sustain me by giving me the desire to obey! ¹ 

Isaiah 61:1

The Lord Will Rejuvenate His People

61:1 The spirit of the sovereign Lord is upon me,

because the Lord has chosen ²  me. ³ 

He has commissioned ⁴  me to encourage ⁵  the poor,

to help ⁶  the brokenhearted,

to decree the release of captives,

and the freeing of prisoners,

Romans 8:2

8:2 For the law of the life-giving Spirit ⁷  in Christ Jesus has set you ⁸  free from the law of sin and death.

Romans 8:15-16

8:15 For you did not receive the spirit of slavery leading again to fear, ⁹  but you received the Spirit of adoption, ¹⁰  by whom ¹¹  we cry, “Abba, Father.” 8:16 The Spirit himself bears witness to ¹²  our spirit that we are God’s children.

Galatians 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹³  “Abba! ¹⁴  Father!”

Galatians 4:2

4:2 But he is under guardians ¹⁵  and managers until the date set by his ¹⁶  father.

Galatians 1:7

1:7 not that there really is another gospel, ¹⁷  but ¹⁸  there are some who are disturbing you and wanting ¹⁹  to distort the gospel of Christ.

[51:12]  ¹ tn Heb “and [with] a willing spirit sustain me.” The psalmist asks that God make him the kind of person who willingly obeys the divine commandments. The imperfect verbal form is used here to express the psalmist’s wish or request.

[61:1]  ² tn Heb “anointed,” i.e., designated to carry out an assigned task.

[61:1]  ³ sn The speaker is not identified, but he is distinct from the Lord and from Zion’s suffering people. He possesses the divine spirit, is God’s spokesman, and is sent to release prisoners from bondage. The evidence suggests he is the Lord’s special servant, described earlier in the servant songs (see 42:1-4, 7; 49:2, 9; 50:4; see also 51:16).

[61:1]  ⁴ tn Or “sent” (NAB); NCV “has appointed me.”

[61:1]  ⁵ tn Or “proclaim good news to.”

[61:1]  ⁶ tn Heb “to bind up [the wounds of].”

[8:2]  ⁷ tn Grk “for the law of the Spirit of life.”

[8:2]  ⁸ 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.

[8:15]  ⁹ tn Grk “slavery again to fear.”

[8:15]  ¹⁰ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).”

[8:15]  ¹¹ tn Or “in that.”

[8:16]  ¹² tn Or possibly “with.” ExSyn 160-61, however, notes the following: “At issue, grammatically, is whether the Spirit testifies alongside of our spirit (dat. of association), or whether he testifies to our spirit (indirect object) that we are God’s children. If the former, the one receiving this testimony is unstated (is it God? or believers?). If the latter, the believer receives the testimony and hence is assured of salvation via the inner witness of the Spirit. The first view has the advantage of a σύν- (sun-) prefixed verb, which might be expected to take an accompanying dat. of association (and is supported by NEB, JB, etc.). But there are three reasons why πνεύματι (pneumati) should not be taken as association: (1) Grammatically, a dat. with a σύν- prefixed verb does not necessarily indicate association. This, of course, does not preclude such here, but this fact at least opens up the alternatives in this text. (2) Lexically, though συμμαρτυρέω (summarturew) originally bore an associative idea, it developed in the direction of merely intensifying μαρτυρέω (marturew). This is surely the case in the only other NT text with a dat. (Rom 9:1). (3) Contextually, a dat. of association does not seem to support Paul’s argument: ‘What standing has our spirit in this matter? Of itself it surely has no right at all to testify to our being sons of God’ [C. E. B. Cranfield, Romans [ICC], 1:403]. In sum, Rom 8:16 seems to be secure as a text in which the believer’s assurance of salvation is based on the inner witness of the Spirit. The implications of this for one’s soteriology are profound: The objective data, as helpful as they are, cannot by themselves provide assurance of salvation; the believer also needs (and receives) an existential, ongoing encounter with God’s Spirit in order to gain that familial comfort.”

[4:6]  ¹³ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹⁴ 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).

[4:2]  ¹⁵ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

[4:2]  ¹⁶ tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

[1:7]  ¹⁷ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ¹⁸ tn Grk “except.”

[1:7]  ¹⁹ tn Or “trying.”