Roma 8:3

8:3 For God achieved what the law could not do because ¹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 8:29-30

8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ²  would be the firstborn among many brothers and sisters. ³  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Roma 5:9-10

5:9 Much more then, because we have now been declared righteous ⁴  by his blood, ⁵  we will be saved through him from God’s wrath. ⁶  5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 5:17

5:17 For if, by the transgression of the one man, ⁷  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

Lukas 12:32

12:32 “Do not be afraid, little flock, for your Father is well pleased ⁸  to give you the kingdom.

Kisah Para Rasul 26:18

26:18 to open their eyes so that they turn ⁹  from darkness to light and from the power ¹⁰  of Satan to God, so that they may receive forgiveness of sins and a share ¹¹  among those who are sanctified by faith in me.’

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ¹²  heirs according to the promise.

Galatia 4:7

4:7 So you are no longer a slave but a son, and if you are ¹³  a son, then you are also an heir through God. ¹⁴ 

Efesus 3:6

3:6 namely, that through the gospel ¹⁵  the Gentiles are fellow heirs, fellow members ¹⁶  of the body, and fellow partakers of the promise in Christ Jesus.

Titus 3:7

3:7 And so, ¹⁷  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ¹⁸ 

Ibrani 1:14

1:14 Are they not all ministering spirits, sent out to serve those ¹⁹  who will inherit salvation?

Ibrani 6:17

6:17 In the same way ²⁰  God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, ²¹  and so he intervened with an oath,

Yakobus 2:5

2:5 Listen, my dear brothers and sisters! ²²  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

Yakobus 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ²³  do not show prejudice ²⁴  if you possess faith ²⁵  in our glorious Lord Jesus Christ. ²⁶ 

Pengkhotbah 1:4

1:4 A generation comes ²⁷  and a generation goes, ²⁸ 

but the earth remains ²⁹  the same ³⁰  through the ages. ³¹ 

[8:3]  ¹ tn Grk “in that.”

[8:29]  ² tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[5:9]  ⁴ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ⁵ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁶ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:17]  ⁷ sn Here the one man refers to Adam (cf. 5:14).

[12:32]  ⁸ tn Or perhaps, “your Father chooses.”

[26:18]  ⁹ sn To open their eyes so that they turn… Here is Luke’s most comprehensive report of Paul’s divine calling. His role was to call humanity to change their position before God and experience God’s forgiveness as a part of God’s family. The image of turning is a key one in the NT: Luke 1:79; Rom 2:19; 13:12; 2 Cor 4:6; 6:14; Eph 5:8; Col 1:12; 1 Thess 5:5. See also Luke 1:77-79; 3:3; 24:47.

[26:18]  ¹⁰ tn BDAG 352-53 s.v. ἐξουσία 2 states, “Also of Satan’s power Ac 26:18.” It is also possible to translate this “the domain of Satan” (cf. BDAG 353 s.v. 6)

[26:18]  ¹¹ tn Or “and an inheritance.”

[3:29]  ¹² tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[4:7]  ¹³ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

[4:7]  ¹⁴ tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

[3:6]  ¹⁵ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ¹⁶ tn Grk “and fellow members.”

[3:7]  ¹⁷ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ¹⁸ tn Grk “heirs according to the hope of eternal life.”

[1:14]  ¹⁹ tn Grk “sent for service for the sake of those.”

[6:17]  ²⁰ tn Grk “in which.”

[6:17]  ²¹ tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

[2:5]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ²⁴ tn Or “partiality.”

[2:1]  ²⁵ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ²⁶ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[1:4]  ²⁷ tn The participle הֹלֵךְ (holekh, “to walk, to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The root הָלַךְ (halakh) is repeated in this section (1:4a, 6a, 6b, 7a, 7b, 7c) to emphasize the continual action and constant motion of everything in nature. Despite the continual action of everything in nature, there is no completion, attainment or rest for anything. The first use of הָלַךְ is in reference to man; all subsequent usages are in reference to nature – illustrations of the futility of human endeavor. Note: All the key terms used in 1:4 to describe the futility of human endeavor are repeated in 1:5-11 as illustrations from nature. The literary monotony in 1:4-11 mirrors the actual monotony of human action that repeats itself with no real change.

[1:4]  ²⁸ tn The participle בָּא (ba’, “to go”) emphasizes continual, durative, uninterrupted action (present universal use of participle). The term is repeated in 1:4-5 to compare the futility of secular human accomplishments with the futile actions in nature: everything is in motion, but there is nothing new accomplished.

[1:4]  ²⁹ tn The participle עֹמָדֶת (’omadet, “to stand”) emphasizes a continual, durative, uninterrupted state (present universal condition). Man, despite all his secular accomplishments in all generations, makes no ultimate impact on the earth.

[1:4]  ³⁰ tn The term “the same” does not appear in Hebrew, but is supplied in the translation for clarity and smoothness.

[1:4]  ³¹ tn The term עוֹלָם (’olam) has a wide range of meanings: (1) indefinite time: “long time, duration,” often “eternal” or “eternity”; (2) future time: “things to come”; and (3) past time: “a long time back,” that is, the dark age of prehistory (HALOT 798–99 s.v. עוֹלָם; BDB 761–63 s.v. III עלם). It may also denote an indefinite period of “continuous existence” (BDB 762 s.v. III עלם 2.b). It is used in this sense in reference to things that remain the same for long periods: the earth (Eccl 1:4), the heavens (Ps 148:6), ruined cities (Isa 25:2; 32:14), ruined lands (Jer 18:16), nations (Isa 47:7), families (Ps 49:12; Isa 14:20), the dynasty of Saul (1 Sam 13:13), the house of Eli (2 Sam 2:30), continual enmity between nations (Ezek 25:15; 35:5), the exclusion of certain nations from the assembly (Deut 23:4; Neh 13:1), a perpetual reproach (Ps 78:66).