Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹  for many.”

Roma 5:15

5:15 But the gracious gift is not like the transgression. ²  For if the many died through the transgression of the one man, ³  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!

Roma 5:19

5:19 For just as through the disobedience of the one man ⁴  many ⁵  were made sinners, so also through the obedience of one man ⁶  many ⁷  will be made righteous.

Efesus 1:7

1:7 In him ⁸  we have redemption through his blood, ⁹  the forgiveness of our trespasses, according to the riches of his grace

Kolose 1:14

1:14 in whom we have redemption, ¹⁰  the forgiveness of sins.

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ¹¹  whether things on earth or things in heaven.

Ibrani 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 9:28

9:28 so also, after Christ was offered once to bear the sins of many, ¹²  to those who eagerly await him he will appear a second time, not to bear sin ¹³  but to bring salvation. ¹⁴ 

Ibrani 9:1

The Arrangement and Ritual of the Earthly Sanctuary

9:1 Now the first covenant, ¹⁵  in fact, had regulations for worship and its earthly sanctuary.

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ¹⁶ 

Wahyu 7:9

7:9 After these things I looked, and here was ¹⁷  an enormous crowd that no one could count, made up of persons from every nation, tribe, ¹⁸  people, and language, standing before the throne and before the Lamb dressed in long white robes, and with palm branches in their hands.

Wahyu 7:14

7:14 So ¹⁹  I said to him, “My lord, you know the answer.” ²⁰  Then ²¹  he said to me, “These are the ones who have come out of the great tribulation. They ²²  have washed their robes and made them white in the blood of the Lamb!

[20:28]  ¹ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[5:15]  ² tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ³ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ⁴ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ⁵ tn Grk “the many.”

[5:19]  ⁶ sn One man refers here to Jesus Christ.

[5:19]  ⁷ tn Grk “the many.”

[1:7]  ⁸ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁹ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[1:14]  ¹⁰ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[1:20]  ¹¹ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[9:28]  ¹² sn An allusion to Isa 53:12.

[9:28]  ¹³ tn Grk “without sin,” but in context this does not refer to Christ’s sinlessness (as in Heb 4:15) but to the fact that sin is already dealt with by his first coming.

[9:28]  ¹⁴ tn Grk “for salvation.” This may be construed with the verb “await” (those who wait for him to bring them salvation), but the connection with “appear” (as in the translation) is more likely.

[9:1]  ¹⁵ 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.

[2:2]  ¹⁶ 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.

[7:9]  ¹⁷ tn The phrase “and here was” expresses the sense of καὶ ἰδού (kai idou).

[7:9]  ¹⁸ tn Here καί (kai) has not been translated before each of the following categories, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:14]  ¹⁹ tn Here καί (kai) has been translated as “so” to indicate the implied result of the previous question.

[7:14]  ²⁰ tn Though the expression “the answer” is not in the Greek text, it is clearly implied. Direct objects in Greek were frequently omitted when clear from the context.

[7:14]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[7:14]  ²² tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.