Acts 4:12

4:12 And there is salvation in no one else, for there is no other name under heaven given among people ¹  by which we must ²  be saved.”

Galatians 2:21

2:21 I do not set aside ³  God’s grace, because if righteousness ⁴  could come through the law, then Christ died for nothing! ⁵ 

Galatians 3:10-13

3:10 For all who ⁶  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ⁷  3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ⁸  3:12 But the law is not based on faith, ⁹  but the one who does the works of the law ¹⁰  will live by them. ¹¹  3:13 Christ redeemed us from the curse of the law by becoming ¹²  a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) ¹³ 

Galatians 3:22

3:22 But the scripture imprisoned ¹⁴  everything and everyone ¹⁵  under sin so that the promise could be given – because of the faithfulness ¹⁶  of Jesus Christ – to those who believe.

Revelation 5:9

5:9 They were singing a new song: ¹⁷ 

“You are worthy to take the scroll

and to open its seals

because you were killed, ¹⁸ 

and at the cost of your own blood ¹⁹  you have purchased ²⁰  for God

persons ²¹  from every tribe, language, ²²  people, and nation.

[4:12]  ¹ tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).

[4:12]  ² sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.

[2:21]  ³ tn Or “I do not declare invalid,” “I do not nullify.”

[2:21]  ⁴ tn Or “justification.”

[2:21]  ⁵ tn Or “without cause,” “for no purpose.”

[3:10]  ⁶ tn Grk “For as many as.”

[3:10]  ⁷ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:11]  ⁸ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ⁹ tn Grk “is not from faith.”

[3:12]  ¹⁰ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ¹¹ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[3:13]  ¹² tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.

[3:13]  ¹³ sn A quotation from Deut 21:23. By figurative extension the Greek word translated tree (ζύλον, zulon) can also be used to refer to a cross (L&N 6.28), the Roman instrument of execution.

[3:22]  ¹⁴ tn Or “locked up.”

[3:22]  ¹⁵ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ¹⁶ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” 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 Rom 3:22, 26; Gal 2:16, 20; 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.

[5:9]  ¹⁷ tn The redundant participle λέγοντες (legontes) has not been translated here.

[5:9]  ¹⁸ tn Or “slaughtered”; traditionally, “slain.”

[5:9]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² 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.