Matius 20:2

20:2 And after agreeing with the workers for the standard wage, ¹  he sent them into his vineyard.

Matius 20:6-7

20:6 And about five o’clock that afternoon ²  he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 20:7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’

Lukas 23:40-43

23:40 But the other rebuked him, saying, ³  “Don’t ⁴  you fear God, since you are under the same sentence of condemnation? ⁵  23:41 And we rightly so, for we are getting what we deserve for what we did, but this man has done nothing ⁶  wrong.” 23:42 Then ⁷  he said, “Jesus, remember me ⁸  when you come in ⁹  your kingdom.” 23:43 And Jesus ¹⁰  said to him, “I tell you the truth, ¹¹  today ¹²  you will be with me in paradise.” ¹³ 

Roma 4:3-6

4:3 For what does the scripture say? “Abraham believed God, and it was credited ¹⁴  to him as righteousness.” ¹⁵  4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ¹⁶  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ¹⁷  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:

Roma 5:20-21

5:20 Now the law came in ¹⁸  so that the transgression ¹⁹  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Efesus 1:6-8

1:6 to the praise of the glory of his grace ²⁰  that he has freely bestowed on us in his dearly loved Son. ²¹  1:7 In him ²²  we have redemption through his blood, ²³  the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight.

Efesus 2:8-10

2:8 For by grace you are saved ²⁴  through faith, ²⁵  and this is not from yourselves, it is the gift of God; 2:9 it is not from ²⁶  works, so that no one can boast. ²⁷  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ²⁸ 

Efesus 2:1

New Life Individually

2:1 And although you were ²⁹  dead ³⁰  in your transgressions and sins,

Titus 1:14-16

1:14 and not pay attention to Jewish myths ³¹  and commands of people who reject the truth. 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. 1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[20:2]  ¹ tn Grk “agreeing with the workers for a denarius a day.”

[20:2]  sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.

[20:6]  ² tn Grk “about the eleventh hour.”

[23:40]  ³ tn Grk “But answering, the other rebuking him, said.” This is somewhat redundant and has been simplified in the translation.

[23:40]  ⁴ tn The particle used here (οὐδέ, oude), which expects a positive reply, makes this a rebuke – “You should fear God and not speak!”

[23:40]  ⁵ tn The words “of condemnation” are not in the Greek text, but are implied.

[23:41]  ⁶ sn This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.

[23:42]  ⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:42]  ⁸ sn Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.

[23:42]  ⁹ tc ‡ The alternate readings of some mss make the reference to Jesus’ coming clearer. “Into your kingdom” – with εἰς τὴν βασιλείαν (ei" thn basileian), read by Ì⁷⁵ B L – is a reference to his entering into God’s presence at the right hand. “In your kingdom” – with ἐν τῇ βασιλείᾳ (en th basileia), read by א A C*^,2 W Θ Ψ 070 Ë^1,13 33 Ï lat sy – looks at his return. It could be argued that the reading with εἰς is more in keeping with Luke’s theology elsewhere, but the contrast with Jesus’ reply, “Today,” slightly favors the reading “in your kingdom.” Codex Bezae (D), in place of this short interchange between the criminal and Jesus, reads “Then he turned to the Lord and said to him, ‘Remember me in the day of your coming.’ Then the Lord said in reply to [him], ‘Take courage; today you will be with me in paradise.’” This reading emphasizes the future aspect of the coming of Christ; it has virtually no support in any other mss.

[23:43]  ¹⁰ tn Grk “he.”

[23:43]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:43]  ¹² sn Jesus gives more than the criminal asked for, because the blessing will come today, not in the future. He will be among the righteous. See the note on today in 2:11.

[23:43]  ¹³ sn In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35. In 2 Cor 12:4 it probably refers to the “third heaven” (2 Cor 12:2) as the place where God dwells.

[4:3]  ¹⁴ 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]  ¹⁵ sn A quotation from Gen 15:6.

[4:4]  ¹⁶ tn Grk “not according to grace but according to obligation.”

[4:5]  ¹⁷ tn Or “who justifies the ungodly.”

[5:20]  ¹⁸ tn Grk “slipped in.”

[5:20]  ¹⁹ tn Or “trespass.”

[1:6]  ²⁰ tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.

[1:6]  ²¹ tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.

[1:6]  sn God’s grace can be poured out on believers only because of what Christ has done for them. Hence, he bestows his grace on us because we are in his dearly loved Son.

[1:7]  ²² tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ²³ 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.

[2:8]  ²⁴ tn See note on the same expression in v. 5.

[2:8]  ²⁵ 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.

[2:9]  ²⁶ tn Or “not as a result of.”

[2:9]  ²⁷ tn Grk “lest anyone should boast.”

[2:10]  ²⁸ tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.

[2:1]  ²⁹ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ³⁰ 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.

[1:14]  ³¹ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.