Roma 3:24

3:24 But they are justified ¹  freely by his grace through the redemption that is in Christ Jesus.

Roma 5:20-21

5:20 Now the law came in ²  so that the transgression ³  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.

Roma 6:23

6:23 For the payoff ⁴  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Kolose 1:23

1:23 if indeed you remain in the faith, established and firm, ⁵  without shifting ⁶  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

Kolose 1:2

1:2 to the saints, the faithful ⁷  brothers and sisters ⁸  in Christ, at Colossae. Grace and peace to you ⁹  from God our Father! ¹⁰ 

Kolose 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ¹¹  have not ceased praying for you and asking God ¹²  to fill ¹³  you with the knowledge of his will in all spiritual wisdom and understanding,

Kolose 1:14

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

Galatia 1:6

Occasion of the Letter

1:6 I am astonished that you are so quickly deserting the one ¹⁵  who called you by the grace of Christ ¹⁶  and are following ¹⁷  a different ¹⁸  gospel –

Galatia 2:16

2:16 yet we know ¹⁹  that no one ²⁰  is justified by the works of the law ²¹  but by the faithfulness of Jesus Christ. ²²  And ²³  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ²⁴  and not by the works of the law, because by the works of the law no one ²⁵  will be justified.

Efesus 1:6-7

1:6 to the praise of the glory of his grace ²⁶  that he has freely bestowed on us in his dearly loved Son. ²⁷  1:7 In him ²⁸  we have redemption through his blood, ²⁹  the forgiveness of our trespasses, according to the riches of his grace

Efesus 2:7-9

2:7 to demonstrate in the coming ages ³⁰  the surpassing wealth of his grace in kindness toward ³¹  us in Christ Jesus. 2:8 For by grace you are saved ³²  through faith, ³³  and this is not from yourselves, it is the gift of God; 2:9 it is not from ³⁴  works, so that no one can boast. ³⁵ 

Titus 2:11

2:11 For the grace of God has appeared, bringing salvation to all people. ³⁶ 

Titus 3:4-7

3:4 ³⁷  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, 3:6 whom he poured out on us in full measure ³⁸  through Jesus Christ our Savior. 3:7 And so, ³⁹  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” 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.

[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.

[5:20]  ² tn Grk “slipped in.”

[5:20]  ³ tn Or “trespass.”

[6:23]  ⁴ tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[1:23]  ⁵ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ⁶ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.

[1:2]  ⁷ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ⁹ tn Or “Grace to you and peace.”

[1:2]  ¹⁰ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:9]  ¹¹ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ¹² tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹³ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[1:14]  ¹⁴ 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.

[1:6]  ¹⁵ sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).

[1:6]  ¹⁶ tc Although the majority of witnesses, including some of the most important ones (Ì⁵¹ א A B F^c Ψ 33 1739 1881 Ï f vg sy^p bo), read “by the grace of Christ” (χάριτι Χριστοῦ, cariti Cristou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (cariti Ihsou Cristou, “by the grace of Jesus Christ”; D 326 1241^s pc sy^h**) and χάριτι θεοῦ (cariti qeou, “by the grace of God”; 327 pc Thret^lem), a few mss (Ì^46vid F* G H^vid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (cari", “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the original wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.

[1:6]  ¹⁷ tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”

[1:6]  ¹⁸ tn Grk “another.”

[2:16]  ¹⁹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ²⁰ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ²¹ sn The law is a reference to the law of Moses.

[2:16]  ²² tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.

[2:16]  sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[2:16]  ²³ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ²⁴ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²⁵ tn Or “no human being”; Grk “flesh.”

[1:6]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ²⁹ 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.

[2:7]  ³⁰ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ³¹ tn Or “upon.”

[2:8]  ³² tn See note on the same expression in v. 5.

[2:8]  ³³ 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]  ³⁴ tn Or “not as a result of.”

[2:9]  ³⁵ tn Grk “lest anyone should boast.”

[2:11]  ³⁶ tn Grk “all men”; but ἀνθρώποις (anqrwpois) is generic here, referring to both men and women.

[3:4]  ³⁷ 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.

[3:6]  ³⁸ tn Or “on us richly.”

[3:7]  ³⁹ 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]  ⁴⁰ tn Grk “heirs according to the hope of eternal life.”

[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.