Efesus 2:22

2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Zakharia 12:10

12:10 “I will pour out on the kingship ¹  of David and the population of Jerusalem a spirit of grace and supplication so that they will look to me, ²  the one they have pierced. They will lament for him as one laments for an only son, and there will be a bitter cry for him like the bitter cry for a firstborn. ³ 

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ⁴  but you received the Spirit of adoption, ⁵  by whom ⁶  we cry, “Abba, Father.”

Roma 8:26-27

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ⁷  but the Spirit himself intercedes for us with inexpressible groanings. 8:27 And he ⁸  who searches our hearts knows the mind of the Spirit, because the Spirit ⁹  intercedes on behalf of the saints according to God’s will.

Galatia 4:6

4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls ¹⁰  “Abba! ¹¹  Father!”

Yudas 1:20

1:20 But you, dear friends, by building yourselves up in your most holy faith, by praying in the Holy Spirit, ¹² 

[12:10]  ¹ tn Or “dynasty”; Heb “house.”

[12:10]  ² tc Because of the difficulty of the concept of the mortal piercing of God, the subject of this clause, and the shift of pronoun from “me” to “him” in the next, many mss read אַלֵי אֵת אֲשֶׁר (’ale ’et ’asher, “to the one whom,” a reading followed by NAB, NRSV) rather than the MT’s אֵלַי אֵת אֲשֶׁר (’ela ’et ’asher, “to me whom”). The reasons for such alternatives, however, are clear – they are motivated by scribes who found such statements theologically objectionable – and they should be rejected in favor of the more difficult reading (lectio difficilior) of the MT.

[12:10]  tn Or “on me.”

[12:10]  ³ tn The Hebrew term בְּכוֹר (bÿkhor, “firstborn”), translated usually in the LXX by πρωτότοκος (prwtotokos), has unmistakable messianic overtones as the use of the Greek term in the NT to describe Jesus makes clear (cf. Col 1:15, 18). Thus, the idea of God being pierced sets the stage for the fatal wounding of Jesus, the Messiah and the Son of God (cf. John 19:37; Rev 1:7). Note that some English translations supply “son” from the context (e.g., NIV, TEV, NLT).

[8:15]  ⁴ tn Grk “slavery again to fear.”

[8:15]  ⁵ 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]  ⁶ tn Or “in that.”

[8:26]  ⁷ tn Or “for we do not know what we ought to pray for.”

[8:27]  ⁸ sn He refers to God here; Paul has not specifically identified him for the sake of rhetorical power (for by leaving the subject slightly ambiguous, he draws his audience into seeing God’s hand in places where he is not explicitly mentioned).

[8:27]  ⁹ tn Grk “he,” or “it”; the referent (the Spirit) has been specified in the translation for clarity.

[4:6]  ¹⁰ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

[4:6]  ¹¹ 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).

[1:20]  ¹² tn The participles in v. 20 have been variously interpreted. Some treat them imperativally or as attendant circumstance to the imperative in v. 21 (“maintain”): “build yourselves up…pray.” But they do not follow the normal contours of either the imperatival or attendant circumstance participles, rendering this unlikely. A better option is to treat them as the means by which the readers are to maintain themselves in the love of God. This both makes eminently good sense and fits the structural patterns of instrumental participles elsewhere.