Yohanes 1:7

1:7 He came as a witness ¹  to testify ²  about the light, so that everyone ³  might believe through him.

Yesaya 49:6

49:6 he says, “Is it too insignificant a task for you to be my servant,

to reestablish the tribes of Jacob,

and restore the remnant ⁴  of Israel? ⁵ 

I will make you a light to the nations, ⁶ 

so you can bring ⁷  my deliverance to the remote regions of the earth.”

Roma 5:17-19

5:17 For if, by the transgression of the one man, ⁸  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ⁹  just as condemnation ¹⁰  for all people ¹¹  came ¹²  through one transgression, ¹³  so too through the one righteous act ¹⁴  came righteousness leading to life ¹⁵  for all people. 5:19 For just as through the disobedience of the one man ¹⁶  many ¹⁷  were made sinners, so also through the obedience of one man ¹⁸  many ¹⁹  will be made righteous.

Roma 5:1

The Expectation of Justification

5:1 ²⁰ Therefore, since we have been declared righteous by faith, we have ²¹  peace with God through our Lord Jesus Christ,

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ²² 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ²³  now crowned with glory and honor because he suffered death, ²⁴  so that by God’s grace he would experience ²⁵  death on behalf of everyone.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ²⁶ 

Wahyu 5:9

5:9 They were singing a new song: ²⁷ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ²⁸ 

and at the cost of your own blood ²⁹  you have purchased ³⁰  for God

persons ³¹  from every tribe, language, ³²  people, and nation.

[1:7]  ¹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ² tn Or “to bear witness.”

[1:7]  ³ tn Grk “all.”

[49:6]  ⁴ tn Heb “the protected [or “preserved”] ones.”

[49:6]  ⁵ sn The question is purely rhetorical; it does not imply that the servant was dissatisfied with his commission or that he minimized the restoration of Israel.

[49:6]  ⁶ tn See the note at 42:6.

[49:6]  ⁷ tn Heb “be” (so KJV, ASV); CEV “you must take.”

[5:17]  ⁸ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ⁹ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ¹⁰ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹¹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹² tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ¹³ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹⁴ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁵ tn Grk “righteousness of life.”

[5:19]  ¹⁶ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁷ tn Grk “the many.”

[5:19]  ¹⁸ sn One man refers here to Jesus Christ.

[5:19]  ¹⁹ tn Grk “the many.”

[5:1]  ²⁰ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ²¹ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[2:6]  ²² tn Or “sensible.”

[2:9]  ²³ tn Or “who was made a little lower than the angels.”

[2:9]  ²⁴ tn Grk “because of the suffering of death.”

[2:9]  ²⁵ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:2]  ²⁶ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[5:9]  ²⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ²⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ²⁹ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ³⁰ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ³¹ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ³² tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.