Matius 1:21

1:21 She will give birth to a son and you will name him ¹  Jesus, ²  because he will save his people from their sins.”

Kisah Para Rasul 2:47

2:47 praising God and having the good will ³  of all the people. And the Lord was adding to their number every day ⁴  those who were being saved.

Kisah Para Rasul 2:1

The Holy Spirit and the Day of Pentecost

2:1 Now ⁵  when the day of Pentecost had come, they were all together in one place.

Kolose 1:18

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁶  from among the dead, so that he himself may become first in all things. ⁷ 

Efesus 2:5

2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ⁸  –

Efesus 2:8

2:8 For by grace you are saved ⁹  through faith, ¹⁰  and this is not from yourselves, it is the gift of God;

Efesus 2:1

New Life Individually

2:1 And although you were ¹¹  dead ¹²  in your transgressions and sins,

Titus 1:1

Salutation

1:1 From Paul, ¹³  a slave ¹⁴  of God and apostle of Jesus Christ, to further the faith ¹⁵  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 3:4-5

3:4 ¹⁶  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

[1:21]  ¹ tn Grk “you will call his name.”

[1:21]  ² sn The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.

[2:47]  ³ tn Or “the favor.”

[2:47]  ⁴ tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.

[2:1]  ⁵ tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.

[1:18]  ⁶ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁷ tn Grk “in order that he may become in all things, himself, first.”

[2:5]  ⁸ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).

[2:8]  ⁹ tn See note on the same expression in v. 5.

[2:8]  ¹⁰ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:1]  ¹¹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ¹² sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:1]  ¹³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁴ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ¹⁵ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:4]  ¹⁶ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.