Psalms 57:6

57:6 They have prepared a net to trap me; ¹ 

I am discouraged. ² 

They have dug a pit for me. ³ 

They will fall ⁴  into it! (Selah)

Psalms 72:19

72:19 His glorious name deserves praise ⁵  forevermore!

May his majestic splendor ⁶  fill the whole earth!

We agree! We agree! ⁷ 

Psalms 108:4

108:4 For your loyal love extends beyond the sky, ⁸ 

and your faithfulness reaches the clouds.

Psalms 113:4

113:4 The Lord is exalted over all the nations;

his splendor reaches beyond the sky. ⁹ 

Ephesians 4:10

4:10 He, the very one ¹⁰  who descended, is also the one who ascended above all the heavens, in order to fill all things.

Ephesians 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹¹  urge you to live ¹²  worthily of the calling with which you have been called, ¹³ 

Ephesians 3:1

Paul's Relationship to the Divine Mystery

3:1 For this reason I, Paul, the prisoner of Christ Jesus ¹⁴  for the sake of you Gentiles –

[57:6]  ¹ tn Heb “for my feet.”

[57:6]  ² tn Heb “my life bends low.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[57:6]  ³ tn Heb “before me.”

[57:6]  ⁴ tn The perfect form is used rhetorically here to express the psalmist’s certitude. The demise of the enemies is so certain that he can speak of it as already accomplished.

[72:19]  ⁵ tn Heb “[be] blessed.”

[72:19]  ⁶ tn Or “glory.”

[72:19]  ⁷ tn Heb “surely and surely” (אָמֵן וְאָמֵן [’amen vÿ’amen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.

[108:4]  ⁸ tn Heb “for great upon the sky [or “heavens”] [is] your loyal love.”

[113:4]  ⁹ tn Heb “above the sky [is] his splendor.”

[4:10]  ¹⁰ tn The Greek text lays specific emphasis on “He” through the use of the intensive pronoun, αὐτός (autos). This is reflected in the English translation through the use of “the very one.”

[4:1]  ¹¹ tn Grk “prisoner in the Lord.”

[4:1]  ¹² tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹³ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[3:1]  ¹⁴ tc Several early and important witnesses, chiefly of the Western text (א* D* F G [365]), lack ᾿Ιησοῦ (Ihsou, “Jesus”) here, while most Alexandrian and Byzantine mss (Ì⁴⁶ א¹ A B [C] D¹ Ψ 33 1739 [1881] Ï lat sy bo) have the word. However, because of the Western text’s proclivities to add or delete to the text, seemingly at whim, serious doubts should be attached to the shorter reading. It is strengthened, however, by א’s support. Nevertheless, since both א and D were corrected with the addition of ᾿Ιησοῦ, their testimony might be questioned. Further, in uncial script the nomina sacra here could have led to missing a word by way of homoioteleuton (cMuiMu). At the same time, in light of the rarity of scribal omission of nomina sacra (see TCGNT 582, n. 1), a decision for inclusion of the word here must be tentative. NA²⁷ rightly places ᾿Ιησοῦ in brackets.