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Titus 2:11
New English Translation
Titus 2:11
New English Translation
11 For the grace of God has appeared, bringing salvation to all people.[a]
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- Titus 2:11 tn Grk “all men”; but ἀνθρώποις (anthrōpois) is generic here, referring to both men and women.
Mark 10:25-27
New English Translation
Mark 10:25-27
New English Translation
25 It is easier for a camel[a] to go through the eye of a needle[b] than for a rich person to enter the kingdom of God.” 26 They were even more astonished and said[c] to one another, “Then[d] who can be saved?”[e] 27 Jesus looked at them and replied, “This is impossible for mere humans,[f] but not for God; all things are possible for God.”
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- Mark 10:25 tc A few witnesses (ƒ13 28 579) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
- Mark 10:25 sn The referent of the eye of a needle is a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
- Mark 10:26 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
- Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
- Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
- Mark 10:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
Romans 5:15
New English Translation
Romans 5:15
New English Translation
15 But the gracious gift is not like the transgression.[a] For if the many died through the transgression of the one man,[b] how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many!
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- Romans 5:15 tn Grk “but not as the transgression, so also [is] the gracious gift.”
- Romans 5:15 sn Here the one man refers to Adam (cf. 5:14).
Ephesians 1:5-6
New English Translation
Ephesians 1:5-6
New English Translation
5 He did this by predestining[a] us to adoption as his[b] legal heirs[c] through Jesus Christ, according to the pleasure[d] of his will— 6 to the praise of the glory of his grace[e] that he has freely bestowed on us in his dearly loved Son.[f]
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- Ephesians 1:5 tn Grk “by predestining.” Verse 5 begins with an aorist participle dependent on the main verb in v. 4 (“chose”). sn By predestining. The aorist participle may be translated either causally (“because he predestined,” “having predestined”) or instrumentally (“by predestining”). A causal nuance would suggest that God’s predestination of certain individuals prompted his choice of them. An instrumental nuance would suggest that the means by which God’s choice was accomplished was by predestination. The instrumental view is somewhat more likely in light of normal Greek syntax (i.e., an aorist participle following an aorist main verb is more likely to be instrumental than causal).
- Ephesians 1:5 tn Grk “to himself” after “through Jesus Christ.”
- Ephesians 1:5 tn Grk “to adoption as sons.” The Greek term υἱοθεσία (huiothesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as…legal heirs.”sn Adoption as his legal heirs is different from spiritual birth as children. All true believers have been born as children of God and will be adopted as legal heirs of God. The adoption is both a future reality, and in some sense, already true. To be “adopted as a son” means to have the full rights of a legal heir. Thus, although in the ancient world, only boys could be adopted as legal heirs, in God’s family all children—both male and female—are adopted in this way.
- Ephesians 1:5 tn Or “good pleasure.”
- Ephesians 1:6 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxēs tēs charitos 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.
- Ephesians 1:6 tn Grk “the beloved.” The term ἠγαπημένῳ (ēgapēmenō) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.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.
Ephesians 2:8
New English Translation
Ephesians 2:8
New English Translation
8 For by grace you are saved[a] through faith,[b] and this is not from yourselves, it is the gift of God;
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- Ephesians 2:8 tn See note on the same expression in v. 5.
- Ephesians 2:8 tc The feminine article is found before πίστεως (pisteōs, “faith”) in the Byzantine text as well as in A Ψ 1241 1881 al. 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 tēs pisteōs) 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 1175 1505 1739 al bo) lack the article. Without the article, the meaning of the text is most likely “saved through faith” as opposed to “saved through the faith.” On both internal and external grounds the anarthrous wording is preferred.
2 Timothy 1:9-10
New English Translation
2 Timothy 1:9-10
New English Translation
9 He is the one who saved us[a] and called us with a holy calling, not based on[b] our works but on his own purpose and grace, granted to us in Christ Jesus before time began,[c] 10 but now made visible through the appearing of our Savior Christ Jesus. He[d] has broken the power of death and brought life and immortality to light through the gospel!
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- 2 Timothy 1:9 tn More literally, “who saved us,” as a description of God in v. 8. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- 2 Timothy 1:9 tn Or “according to,” or “by.”
- 2 Timothy 1:9 tn Grk “before eternal times.”
- 2 Timothy 1:10 tn Grk “having broken…and having brought…” (describing Christ). Because of the length and complexity of the Greek sentence, a new sentence was started here (and at the beginning of v. 11) in the translation.
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