Ibrani 2:3

2:3 how will we escape if we neglect such a great salvation? It was first communicated through the Lord and was confirmed to us by those who heard him,

Ibrani 5:9

5:9 And by being perfected in this way, he became the source of eternal salvation to all who obey him,

Yesaya 57:15

57:15 For this is what the high and exalted one says,

the one who rules ¹  forever, whose name is holy:

“I dwell in an exalted and holy place,

but also with the discouraged and humiliated, ² 

in order to cheer up the humiliated

and to encourage the discouraged. ³ 

Matius 5:3-12

5:3 “Blessed ⁴  are the poor in spirit, ⁵  for the kingdom of heaven belongs ⁶  to them.

5:4 “Blessed are those who mourn, for they will be comforted. ⁷ 

5:5 “Blessed are the meek, for they will inherit the earth.

5:6 “Blessed are those who hunger ⁸  and thirst for righteousness, for they will be satisfied.

5:7 “Blessed are the merciful, for they will be shown mercy.

5:8 “Blessed are the pure in heart, for they will see God.

5:9 “Blessed are the peacemakers, for they will be called the children ⁹  of God.

5:10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.

5:11 “Blessed are you when people ¹⁰  insult you and persecute you and say all kinds of evil things about you falsely ¹¹  on account of me. 5:12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Markus 16:16

16:16 The one who believes and is baptized will be saved, but the one who does not believe will be condemned.

Kisah Para Rasul 11:18

11:18 When they heard this, ¹²  they ceased their objections ¹³  and praised ¹⁴  God, saying, “So then, God has granted the repentance ¹⁵  that leads to life even to the Gentiles.” ¹⁶ 

Kisah Para Rasul 20:21

20:21 testifying ¹⁷  to both Jews and Greeks about repentance toward God and faith in our Lord Jesus. ¹⁸ 

Kisah Para Rasul 20:2

20:2 After he had gone through those regions ¹⁹  and spoken many words of encouragement ²⁰  to the believers there, ²¹  he came to Greece, ²² 

Kolose 1:10

1:10 so that you may live ²³  worthily of the Lord and please him in all respects ²⁴  – bearing fruit in every good deed, growing in the knowledge of God,

Galatia 5:6

5:6 For in Christ Jesus neither circumcision nor uncircumcision carries any weight – the only thing that matters is faith working through love. ²⁵ 

Galatia 5:22-23

5:22 But the fruit of the Spirit ²⁶  is love, ²⁷  joy, peace, patience, kindness, goodness, faithfulness, ²⁸  5:23 gentleness, and ²⁹  self-control. Against such things there is no law.

Titus 2:11-14

2:11 For the grace of God has appeared, bringing salvation to all people. ³⁰  2:12 It trains us ³¹  to reject godless ways ³²  and worldly desires and to live self-controlled, upright, and godly lives in the present age, 2:13 as we wait for the happy fulfillment of our hope in the glorious appearing ³³  of our great God and Savior, Jesus Christ. ³⁴  2:14 He ³⁵  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ³⁶  who are eager to do good. ³⁷ 

[57:15]  ¹ tn Heb “the one who dwells forever.” שֹׁכֵן עַד (shokhen ’ad) is sometimes translated “the one who lives forever,” and understood as a reference to God’s eternal existence. However, the immediately preceding and following descriptions (“high and exalted” and “holy”) emphasize his sovereign rule. In the next line, he declares, “I dwell in an exalted and holy [place],” which refers to the place from which he rules. Therefore it is more likely that שֹׁכֵן עַד (shokhen ’ad) means “I dwell [in my lofty palace] forever” and refers to God’s eternal kingship.

[57:15]  ² tn Heb “and also with the crushed and lowly of spirit.” This may refer to the repentant who have humbled themselves (see 66:2) or more generally to the exiles who have experienced discouragement and humiliation.

[57:15]  ³ tn Heb “to restore the lowly of spirit and to restore the heart of the crushed.”

[5:3]  ⁴ sn The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.

[5:3]  ⁵ sn The poor in spirit is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29.

[5:3]  ⁶ sn The present tense (belongs) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized.

[5:4]  ⁷ sn The promise they will be comforted is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.

[5:6]  ⁸ sn Those who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor (Isa 32:6-7; 58:6-7, 9-10; Ezek 18:7, 16) or by itself (Ps 37:16-19; 107:9).

[5:9]  ⁹ tn Grk “sons,” though traditionally English versions have taken this as a generic reference to both males and females, hence “children” (cf. KJV, NAB, NRSV, NLT).

[5:11]  ¹⁰ tn Grk “when they insult you.” The third person pronoun (here implied in the verb ὀνειδίσωσιν [ojneidiswsin]) has no specific referent, but refers to people in general.

[5:11]  ¹¹ tc Although ψευδόμενοι (yeudomenoi, “bearing witness falsely”) could be a motivated reading, clarifying that the disciples are unjustly persecuted, its lack in only D it sy^s Tert does not help its case. Since the Western text is known for numerous free alterations, without corroborative evidence the shorter reading must be judged as secondary.

[11:18]  ¹² tn Grk “these things.”

[11:18]  ¹³ tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.

[11:18]  ¹⁴ tn Or “glorified.”

[11:18]  ¹⁵ sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).

[11:18]  ¹⁶ sn In the Greek text the phrase even to the Gentiles is in an emphatic position.

[20:21]  ¹⁷ tn BDAG 233 s.v. διαμαρτύρομαι 1 has “testify of, bear witness to (orig. under oath)…of repentance to Judeans and Hellenes Ac 20:21.”

[20:21]  ¹⁸ tc Several mss, including some of the more important ones (Ì⁷⁴ א Α C [D] E 33 36 323 945 1175 1241 1505 1739 pm and a number of versions), read Χριστόν (Criston, “Christ”) at the end of this verse. This word is lacking in B H L P Ψ 614 pm. Although the inclusion is supported by many earlier and better mss, internal evidence is on the side of the omission: In Acts, both “Lord Jesus” and “Lord Jesus Christ” occur, though between 16:31 and the end of the book “Lord Jesus Christ” appears only in 28:31, perhaps as a kind of climactic assertion. Thus, the shorter reading is to be preferred.

[20:21]  sn Repentance toward God and faith in our Lord Jesus. Note the twofold description of the message. It is a turning to God involving faith in Jesus Christ.

[20:2]  ¹⁹ tn BDAG 633 s.v. μέρος 1.b.γ gives the meanings “the parts (of a geographical area), region, district,” but the use of “district” in this context probably implies too much specificity.

[20:2]  ²⁰ tn Grk “and encouraging them with many words.” The participle παρακαλέσας (parakalesa", “encouraging”) has been translated by the phrase “spoken…words of encouragement” because the formal equivalent is awkward in contemporary English.

[20:2]  ²¹ tn Grk “[to] them”; the referent (the believers there) has been specified in the translation for clarity.

[20:2]  ²² tn In popular usage the term translated “Greece” here could also refer to the Roman province officially known as Achaia (BDAG 318 s.v. ῾Ελλάς).

[1:10]  ²³ tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²⁴ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[5:6]  ²⁵ tn Grk “but faith working through love.”

[5:22]  ²⁶ tn That is, the fruit the Spirit produces.

[5:22]  ²⁷ sn Another way to punctuate this is “love” followed by a colon (love: joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control). It is thus possible to read the eight characteristics following “love” as defining love.

[5:22]  ²⁸ tn Or “reliability”; see BDAG 818 s.v. πίστις 1.a.

[5:23]  ²⁹ tn “And” is supplied here as a matter of English style, which normally inserts “and” between the last two elements of a list or series.

[2:11]  ³⁰ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[2:12]  ³¹ tn Grk “training us” (as a continuation of the previous clause). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 12 by translating the participle παιδεύουσα (paideuousa) as a finite verb and supplying the pronoun “it” as subject.

[2:12]  ³² tn Grk “ungodliness.”

[2:13]  ³³ tn Grk “the blessed hope and glorious appearing.”

[2:13]  ³⁴ tn The terms “God and Savior” both refer to the same person, Jesus Christ. This is one of the clearest statements in the NT concerning the deity of Christ. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. The only issue is whether terms such as “God” and “Savior” could be considered common nouns as opposed to proper names. Sharp and others who followed (such as T. F. Middleton in his masterful The Doctrine of the Greek Article) demonstrated that a proper name in Greek was one that could not be pluralized. Since both “God” (θεός, qeos) and “savior” (σωτήρ, swthr) were occasionally found in the plural, they did not constitute proper names, and hence, do fit Sharp’s rule. Although there have been 200 years of attempts to dislodge Sharp’s rule, all attempts have been futile. Sharp’s rule stands vindicated after all the dust has settled. For more information on Sharp’s rule see ExSyn 270-78, esp. 276. See also 2 Pet 1:1 and Jude 4.

[2:14]  ³⁵ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ³⁶ tn Or “a people who are his very own.”

[2:14]  ³⁷ tn Grk “for good works.”