Roma 3:23-24

3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified ¹  freely by his grace through the redemption that is in Christ Jesus.

Roma 4:1-8

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ²  has discovered regarding this matter? ³  4:2 For if Abraham was declared righteous ⁴  by the works of the law, he has something to boast about – but not before God. 4:3 For what does the scripture say? “Abraham believed God, and it was credited ⁵  to him as righteousness.” ⁶  4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁷  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁸  his faith is credited as righteousness.

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

4:7 “Blessed ⁹  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ¹⁰  against whom the Lord will never count ¹¹  sin.” ¹² 

Kisah Para Rasul 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ¹³  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁴  everyone who believes is justified ¹⁵  from everything from which the law of Moses could not justify ¹⁶  you. ¹⁷ 

Kisah Para Rasul 17:30

17:30 Therefore, although God has overlooked ¹⁸  such times of ignorance, ¹⁹  he now commands all people ²⁰  everywhere to repent, ²¹ 

Kisah Para Rasul 17:1

Paul and Silas at Thessalonica

17:1 After they traveled through ²²  Amphipolis ²³  and Apollonia, ²⁴  they came to Thessalonica, ²⁵  where there was a Jewish synagogue. ²⁶ 

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.

Ibrani 9:15-22

9:15 And so he is the mediator ²⁷  of a new covenant, so that those who are called may receive the eternal inheritance he has promised, ²⁸  since he died ²⁹  to set them free from the violations committed under the first covenant. 9:16 For where there is a will, the death of the one who made it must be proven. ³⁰  9:17 For a will takes effect only at death, since it carries no force while the one who made it is alive. 9:18 So even the first covenant was inaugurated with blood. ³¹  9:19 For when Moses had spoken every command to all the people according to the law, he took the blood of calves and goats with water and scarlet wool and hyssop and sprinkled both the book itself and all the people, 9:20 and said, “This is the blood of the covenant that God has commanded you to keep.” ³²  9:21 And both the tabernacle and all the utensils of worship he likewise sprinkled with blood. 9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 9:25-26

9:25 And he did not enter to offer ³³  himself again and again, the way the high priest enters the sanctuary year after year with blood that is not his own, 9:26 for then he would have had to suffer again and again since the foundation of the world. But now he has appeared once for all at the consummation of the ages to put away sin by his sacrifice.

Ibrani 10:4

10:4 For the blood of bulls and goats cannot take away sins. ³⁴ 

Ibrani 11:7

11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard ³⁵  constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith.

Ibrani 11:14

11:14 For those who speak in such a way make it clear that they are seeking a homeland.

Ibrani 11:17

11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, ³⁶  yet he was ready to offer up ³⁷  his only son.

Ibrani 11:39-40

11:39 And these all were commended ³⁸  for their faith, yet they did not receive what was promised. ³⁹  11:40 For God had provided something better for us, so that they would be made perfect together with us. ⁴⁰ 

Wahyu 5:9

5:9 They were singing a new song: ⁴¹ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ⁴² 

and at the cost of your own blood ⁴³  you have purchased ⁴⁴  for God

persons ⁴⁵  from every tribe, language, ⁴⁶  people, and nation.

Wahyu 13:8

13:8 and all those who live on the earth will worship the beast, ⁴⁷  everyone whose name has not been written since the foundation of the world ⁴⁸  in the book of life belonging to the Lamb who was killed. ⁴⁹ 

Wahyu 20:15

20:15 If ⁵⁰  anyone’s name ⁵¹  was not found written in the book of life, that person ⁵²  was thrown into the lake of fire.

[3:24]  ¹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:1]  ² tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ³ tn Grk “has found?”

[4:2]  ⁴ tn Or “was justified.”

[4:3]  ⁵ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ⁶ sn A quotation from Gen 15:6.

[4:4]  ⁷ tn Grk “not according to grace but according to obligation.”

[4:5]  ⁸ tn Or “who justifies the ungodly.”

[4:7]  ⁹ tn Or “Happy.”

[4:8]  ¹⁰ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ¹¹ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ¹² sn A quotation from Ps 32:1-2.

[13:38]  ¹³ tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.

[13:39]  ¹⁴ sn This one refers here to Jesus.

[13:39]  ¹⁵ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁶ tn Or “could not free.”

[13:39]  ¹⁷ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[17:30]  ¹⁸ tn Or “has deliberately paid no attention to.”

[17:30]  ¹⁹ tn Or “times when people did not know.”

[17:30]  ²⁰ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[17:30]  ²¹ sn He now commands all people everywhere to repent. God was now asking all mankind to turn to him. No nation or race was excluded.

[17:1]  ²² tn BDAG 250 s.v. διοδεύω 1 has “go, travel through” for this verse.

[17:1]  ²³ sn Amphipolis. The capital city of the southeastern district of Macedonia (BDAG 55 s.v. ᾿Αμφίπολις). It was a military post. From Philippi this was about 33 mi (53 km).

[17:1]  ²⁴ sn Apollonia was a city in Macedonia about 27 mi (43 km) west southwest of Amphipolis.

[17:1]  ²⁵ sn Thessalonica (modern Salonica) was a city in Macedonia about 33 mi (53 km) west of Apollonia. It was the capital of Macedonia. The road they traveled over was called the Via Egnatia. It is likely they rode horses, given their condition in Philippi. The implication of v. 1 is that the two previously mentioned cities lacked a synagogue.

[17:1]  map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[17:1]  ²⁶ sn See the note on synagogue in 6:9.

[9:15]  ²⁷ 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]  ²⁸ tn Grk “the promise of the eternal inheritance.”

[9:15]  ²⁹ tn Grk “a death having occurred.”

[9:16]  ³⁰ tn Grk “there is a necessity for the death of the one who made it to be proven.”

[9:18]  ³¹ sn The Greek text reinforces this by negating the opposite (“not even the first covenant was inaugurated without blood”), but this double negation is not used in contemporary English.

[9:20]  ³² tn Grk “which God commanded for you (or in your case).”

[9:20]  sn A quotation from Exod 24:8.

[9:25]  ³³ tn Grk “and not that he might offer,” continuing the previous construction.

[10:4]  ³⁴ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[11:7]  ³⁵ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

[11:17]  ³⁶ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

[11:17]  ³⁷ tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

[11:39]  ³⁸ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

[11:39]  ³⁹ tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

[11:40]  ⁴⁰ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

[5:9]  ⁴¹ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ⁴² tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ⁴³ tn The preposition ἐν (en) is taken to indicate price here, like the Hebrew preposition ב (bet) does at times. BDAG 329 s.v. ἐν 5.b states, “The ἐν which takes the place of the gen. of price is also instrumental ἠγόρασας ἐν τῷ αἵματί σου Rv 5:9 (cp. 1 Ch 21:24 ἀγοράζω ἐν ἀργυρίῳ).”

[5:9]  ⁴⁴ tc The Greek text as it stands above (i.e., the reading τῷ θεῷ [tw qew] alone) is found in codex A. א 2050 2344 Ï sy add the term “us” (ἡμᾶς, Jhmas), either before or after τῷ θεῷ, as an attempt to clarify the object of “purchased” (ἠγόρασας, hgorasa"). A few mss (1 vg^ms) delete the reference to God altogether and simply replace it with “us” (ἡμᾶς). This too is an attempt to remove ambiguity in the phrase and provide an object for “purchased.” The shorter reading, supported by the best witness for Revelation, best accounts for the other readings.

[5:9]  ⁴⁵ tn The word “persons” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[5:9]  ⁴⁶ tn Grk “and language,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:8]  ⁴⁷ tn Grk “it”; the referent (the beast) has been specified in the translation for clarity.

[13:8]  ⁴⁸ tn The prepositional phrase “since the foundation of the world” is traditionally translated as a modifier of the immediately preceding phrase in the Greek text, “the Lamb who was killed” (so also G. B. Caird, Revelation [HNTC], 168), but it is more likely that the phrase “since the foundation of the world” modifies the verb “written” (as translated above). Confirmation of this can be found in Rev 17:8 where the phrase “written in the book of life since the foundation of the world” occurs with no ambiguity.

[13:8]  ⁴⁹ tn Or “slaughtered”; traditionally, “slain.”

[20:15]  ⁵⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[20:15]  ⁵¹ tn The word “name” is not in the Greek text, but is implied.

[20:15]  ⁵² tn Grk “he”; the pronoun has been intensified by translating as “that person.”