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. ¹ 

Ephesians 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Ephesians 5:18

5:18 And do not get drunk with wine, which ²  is debauchery, ³  but be filled by the Spirit, ⁴ 

Ephesians 5:1

Live in Love

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

Ephesians 1:22

1:22 And God ⁶  put ⁷  all things under Christ’s ⁸  feet, ⁹  and he gave him to the church as head over all things. ¹⁰ 

[8:1]  ¹ 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.

[5:18]  ² tn Grk “in which.”

[5:18]  ³ tn Or “dissipation.” See BDAG 148 s.v. ἀσωτία.

[5:18]  ⁴ tn Many have taken ἐν πνεύματι (en pneumati) as indicating content, i.e., one is to be filled with the Spirit. ExSyn 375 states, “There are no other examples in biblical Greek in which ἐν + the dative after πληρόω indicates content. Further, the parallel with οἴνῳ as well as the common grammatical category of means suggest that the idea intended is that believers are to be filled by means of the [Holy] Spirit. If so there seems to be an unnamed agent. The meaning of this text can only be fully appreciated in light of the πληρόω language in Ephesians. Always the term is used in connection with a member of the Trinity. Three considerations seem to be key: (1) In Eph 3:19 the ‘hinge’ prayer introducing the last half of the letter makes a request that the believers ‘be filled with all the fullness of God’ (πληρωθῆτε εἰς πᾶν πλήρωμα τοῦ θεοῦ). The explicit content of πληρόω is thus God’s fullness (probably a reference to his moral attributes). (2) In 4:10 Christ is said to be the agent of filling (with v. 11 adding the specifics of his giving spiritual gifts). (3) The author then brings his argument to a crescendo in 5:18: Believers are to be filled by Christ by means of the Spirit with the content of the fullness of God.”

[5:1]  ⁵ tn Or “become.”

[1:22]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[1:22]  ⁷ tn Grk “subjected.”

[1:22]  ⁸ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity.

[1:22]  ⁹ sn An allusion to Ps 8:6.

[1:22]  ¹⁰ tn Grk “and he gave him as head over all things to the church.”