Roma 8:30

8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Roma 11:29

11:29 For the gifts and the call of God are irrevocable.

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

1 Korintus 1:9

1:9 God is faithful, by whom you were called into fellowship with his son, Jesus Christ our Lord.

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ¹  who called you by the grace of Christ ²  and are following ³  a different ⁴  gospel –

Galatia 1:15

1:15 But when the one ⁵  who set me apart from birth ⁶  and called me by his grace was pleased

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ⁷  urge you to live ⁸  worthily of the calling with which you have been called, ⁹ 

Efesus 4:4

4:4 There is one body and one Spirit, just as you too were called to the one hope of your calling,

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ¹⁰  urge you to live ¹¹  worthily of the calling with which you have been called, ¹² 

1 Tesalonika 2:12

2:12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ¹³  as you know, we had the courage in our God to declare to you the gospel of God ¹⁴  in spite of much opposition.

1 Timotius 1:9

1:9 realizing that law ¹⁵  is not intended for a righteous person, but for lawless and rebellious people, for the ungodly and sinners, for the unholy and profane, for those who kill their fathers or mothers, for murderers,

Ibrani 9:15

9:15 And so he is the mediator ¹⁶  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ¹⁷  since he died ¹⁸  to set them free from the violations committed under the first covenant.

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁹  in fact, had regulations for worship and its earthly sanctuary.

1 Petrus 2:9

2:9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues ²⁰  of the one who called you out of darkness into his marvelous light.

1 Petrus 2:2

2:2 And ²¹  yearn ²²  like newborn infants for pure, spiritual milk, ²³  so that by it you may grow up to ²⁴  salvation, ²⁵ 

1 Petrus 1:10

1:10 Concerning this salvation, ²⁶  the prophets ²⁷  who predicted the grace that would come to you ²⁸  searched and investigated carefully.

[1:6]  ¹ sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).

[1:6]  ² tc Although the majority of witnesses, including some of the most important ones (Ì⁵¹ א A B F^c Ψ 33 1739 1881 Ï f vg sy^p bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241^s pc sy^h**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thret^lem), a few mss (Ì^46vid F* G H^vid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (cari", “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.

[1:6]  ³ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ⁴ tn Grk “another.”

[1:15]  ⁵ tc ‡ Several important witnesses have ὁ θεός (Jo qeos) after εὐδόκησεν (eudokhsen; so א A D Ψ 0278 33 1739 1881 Ï co) while the shorter reading is supported by Ì⁴⁶ B F G 629 1505 pc lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[1:15]  ⁶ tn Grk “from my mother’s womb.”

[4:1]  ⁷ tn Grk “prisoner in the Lord.”

[4:1]  ⁸ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ⁹ 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.

[4:1]  ¹⁰ tn Grk “prisoner in the Lord.”

[4:1]  ¹¹ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ¹² 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.

[2:2]  ¹³ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ¹⁴ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.

[1:9]  ¹⁵ sn Law. There is no definite article (“the”) with this word in Greek and so the inherent quality of the OT law as such is in view. But the OT law is still in mind, since the types of sinful people surveyed in vv. 9b-11a follow the general outline of sins prohibited in the Decalogue.

[9:15]  ¹⁶ tn The Greek word μεσίτης (mesith", “mediator”) in this context does not imply that Jesus was a mediator in the contemporary sense of the word, i.e., he worked for compromise between opposing parties. Here the term describes his function as the one who was used by God to enact a new covenant which established a new relationship between God and his people, but entirely on God’s terms.

[9:15]  ¹⁷ tn Grk “the promise of the eternal inheritance.”

[9:15]  ¹⁸ tn Grk “a death having occurred.”

[9:1]  ¹⁹ tn Grk “the first” (referring to the covenant described in Heb 8:7, 13). In the translation the referent (covenant) has been specified for clarity.

[2:9]  ²⁰ sn This verse contains various allusions and quotations from Exod 19:5-6; 23:22 (LXX); Isa 43:20-21; and Mal 3:17.

[2:2]  ²¹ tn Here “And” has been supplied in the translation to show clearly the connection between vv. 1 and 2.

[2:2]  ²² tn Grk “getting rid of…yearn for.”

[2:2]  ²³ tn The word for spiritual in Greek is λογικός (logikos), which is a play on words with the reference in 1:23-25 to the living and enduring word (λόγος, logos) of God, through which they were born anew. This is a subtle indication that the nourishment for their growth must be the word of God.

[2:2]  ²⁴ tn Or “in, in regard to.” But the focus of “salvation” here, as in 1:5, 9, is the future deliverance of these who have been born anew and protected by God’s power.

[2:2]  ²⁵ tc The Byzantine text lacks εἰς σωτηρίαν (ei" swthrian, “to salvation”), while the words are found in the earliest and best witnesses (Ì⁷² א A B C K P Ψ 33 81 630 1241 1505 1739 al latt sy co). Not only is the longer reading superior externally, but since the notion of growing up [in]to salvation would have seemed theologically objectionable, it is easy to see why some scribes would omit it.

[1:10]  ²⁶ tn Grk “about which salvation.”

[1:10]  ²⁷ sn Prophets refers to the OT prophets.

[1:10]  ²⁸ tn Grk “who prophesied about the grace that is to/for you.”