Ibrani 5:9

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

Ibrani 7:25-26

7:25 So he is able to save completely those who come to God through him, because he always lives to intercede for them. 7:26 For it is indeed fitting for us to have such a high priest: holy, innocent, undefiled, separate from sinners, and exalted above the heavens.

Yesaya 12:2

12:2 Look, God is my deliverer! ¹ 

I will trust in him ²  and not fear.

For the Lord gives me strength and protects me; ³ 

he has become my deliverer.” ⁴ 

Yesaya 51:5

51:5 I am ready to vindicate, ⁵ 

I am ready to deliver, ⁶ 

I will establish justice among the nations. ⁷ 

The coastlands ⁸  wait patiently for me;

they wait in anticipation for the revelation of my power. ⁹ 

Yesaya 51:8

51:8 For a moth will eat away at them like clothes;

a clothes moth will devour them like wool.

But the vindication I provide ¹⁰  will be permanent;

the deliverance I give will last.”

Yesaya 62:11

62:11 Look, the Lord announces to the entire earth: ¹¹ 

“Say to Daughter Zion,

‘Look, your deliverer comes!

Look, his reward is with him

and his reward goes before him!’” ¹² 

Lukas 1:69

1:69 For ¹³  he has raised up ¹⁴  a horn of salvation ¹⁵  for us in the house of his servant David, ¹⁶ 

Yohanes 3:16-18

3:16 For this is the way ¹⁷  God loved the world: He gave his one and only ¹⁸  Son, so that everyone who believes in him will not perish ¹⁹  but have eternal life. ²⁰  3:17 For God did not send his Son into the world to condemn the world, ²¹  but that the world should be saved through him. 3:18 The one who believes in him is not condemned. ²²  The one who does not believe has been condemned ²³  already, because he has not believed in the name of the one and only ²⁴  Son of God.

Kisah Para Rasul 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ²⁵  by which we must ²⁶  be saved.”

Kisah Para Rasul 4:1

The Arrest and Trial of Peter and John

4:1 While Peter and John ²⁷  were speaking to the people, the priests and the commander ²⁸  of the temple guard ²⁹  and the Sadducees ³⁰  came up ³¹  to them,

Titus 1:15

1:15 All is pure to those who are pure. But to those who are corrupt and unbelieving, nothing is pure, but both their minds and consciences are corrupted.

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ³² 

Wahyu 7:10

7:10 They were shouting out in a loud voice,

“Salvation belongs to our God, ³³ 

to the one seated on the throne, and to the Lamb!”

[12:2]  ¹ tn Or “salvation” (KJV, NIV, NRSV).

[12:2]  ² tn The words “in him” are supplied in the translation for clarification.

[12:2]  ³ tc The Hebrew text has, “for my strength and protection [is] the Lord, the Lord (Heb “Yah, Yahweh).” The word יְהוָה (yehvah) is probably dittographic or explanatory here (note that the short form of the name [יָהּ, yah] precedes, and that the graphically similar וַיְהִי [vayÿhi] follows). Exod 15:2, the passage from which the words of v. 2b are taken, has only יָהּ. The word זִמְרָת (zimrat) is traditionally understood as meaning “song,” in which case one might translate, “for the Lord gives me strength and joy” (i.e., a reason to sing); note that in v. 5 the verb זָמַר (zamar, “sing”) appears. Many recent commentators, however, have argued that the noun is here instead a homonym, meaning “protection” or “strength.” See HALOT 274 s.v. III *זמר.

[12:2]  ⁴ tn Or “salvation” (so many English versions, e.g., KJV, NIV, NRSV, NLT); NAB “my savior.”

[51:5]  ⁵ tn Heb “my righteousness [or “vindication”] is near.”

[51:5]  ⁶ tn Heb “my deliverance goes forth.”

[51:5]  ⁷ tn Heb “and my arms will judge [on behalf of] nations.”

[51:5]  ⁸ tn Or “islands” (NIV); TEV “Distant lands.”

[51:5]  ⁹ tn Heb “for my arm” (so NIV, NRSV).

[51:8]  ¹⁰ tn Heb “my vindication”; many English versions “my righteousness”; NRSV, TEV “my deliverance”; CEV “my victory.”

[62:11]  ¹¹ tn Heb “to the end of the earth” (so NASB, NRSV).

[62:11]  ¹² sn As v. 12 indicates, the returning exiles are the Lord’s reward/prize. See also 40:10 and the note there.

[1:69]  ¹³ tn Grk “and,” but specifying the reason for the praise in the psalm.

[1:69]  ¹⁴ sn The phrase raised up means for God to bring someone significant onto the scene of history.

[1:69]  ¹⁵ sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”

[1:69]  ¹⁶ sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.

[3:16]  ¹⁷ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ¹⁸ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ¹⁹ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ²⁰ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:17]  ²¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:18]  ²² tn Grk “judged.”

[3:18]  ²³ tn Grk “judged.”

[3:18]  ²⁴ tn See the note on the term “one and only” in 3:16.

[4:12]  ²⁵ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ²⁶ sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[4:1]  ²⁷ tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.

[4:1]  ²⁸ tn Or “captain.”

[4:1]  ²⁹ tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[4:1]  sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.

[4:1]  ³⁰ sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.

[4:1]  ³¹ tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).

[2:11]  ³² tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[7:10]  ³³ tn The dative here has been translated as a dative of possession.