Galatians 1:4

1:4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father,

Matthew 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ¹  for many.”

John 10:11

10:11 “I am the good ²  shepherd. The good shepherd lays down his life ³  for the sheep.

John 15:13

15:13 No one has greater love than this – that one lays down his life ⁴  for his friends.

Romans 8:37

8:37 No, in all these things we have complete victory ⁵  through him ⁶  who loved us!

Ephesians 5:2

5:2 and live ⁷  in love, just as Christ also loved us ⁸  and gave himself for us, a sacrificial and fragrant offering ⁹  to God.

Ephesians 5:25

5:25 Husbands, love your ¹⁰  wives just as Christ loved the church and gave himself for her

Titus 2:14

2:14 He ¹¹  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹²  who are eager to do good. ¹³ 

Revelation 1:5

1:5 and from Jesus Christ – the faithful ¹⁴  witness, ¹⁵  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ¹⁶  from our sins at the cost of ¹⁷  his own blood

[20:28]  ¹ sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[10:11]  ² tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ³ tn Or “The good shepherd dies willingly.”

[15:13]  ⁴ tn Or “one dies willingly.”

[8:37]  ⁵ tn BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν prevail completely ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”

[8:37]  ⁶ tn Here the referent could be either God or Christ, but in v. 39 it is God’s love that is mentioned.

[5:2]  ⁷ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁸ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[5:25]  ¹⁰ tn The Greek article has been translated as a possessive pronoun (ExSyn 215).

[2:14]  ¹¹ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹² tn Or “a people who are his very own.”

[2:14]  ¹³ tn Grk “for good works.”

[1:5]  ¹⁴ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ¹⁵ sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ¹⁶ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  ¹⁷ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.