How to Use This Index: This index lists every major Scripture passage discussed in the book, organized in canonical order from Genesis through Revelation. Each entry provides the passage reference, a brief description of its significance for the book's argument, and the chapter number(s) where the passage is discussed. Bold chapter numbers indicate the chapter where the passage receives its primary, in-depth treatment. Other chapter numbers indicate cross-references or secondary discussions.
The following index is designed to help readers quickly locate where any given biblical text is treated in this book. Because the atonement touches virtually every part of Scripture, the index is extensive. We have organized it by the traditional canonical order of the English Bible, moving from the Old Testament through the New Testament. Where a passage is discussed at length in one chapter and referenced briefly in others, the primary chapter is indicated in bold.
Genesis 3:15 — The protoevangelium (first announcement of the gospel): "He shall bruise your head, and you shall bruise his heel." The earliest biblical promise of redemption and the foundation of the Christus Victor theme — the offspring of the woman will crush the serpent's head. Chapter 21; Chapters 1, 24
Genesis 22:1–19 — The binding of Isaac (Aqedah). Abraham's willingness to offer his son as a sacrifice, and God's provision of a ram as a substitute. A foundational Old Testament type of substitutionary sacrifice and a foreshadowing of the Father offering the Son. Chapter 4; Chapters 6, 20
Exodus 12:1–28 — The Passover. The lamb slain and its blood applied to the doorposts so that the destroyer would "pass over" the houses of Israel. A foundational sacrificial and substitutionary image fulfilled in Christ, "our Passover lamb" (1 Cor 5:7). Chapter 4; Chapters 7, 12
Exodus 24:8 — "Behold the blood of the covenant." Moses ratifies the Sinai covenant with sacrificial blood — the background for Jesus' Last Supper words ("This is my blood of the covenant"). Chapter 7; Chapter 10
Exodus 34:6–7 — The LORD's self-revelation: "merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness... but who will by no means clear the guilty." The foundational text for the tension between God's mercy and God's justice — a tension resolved at the cross. Chapter 3; Chapters 8, 19, 26
Leviticus 1 — The burnt offering (olah, עֹלָה). Complete consecration and substitutionary identification through the laying on of hands (semikah). Chapter 4
Leviticus 2 — The grain offering (minchah, מִנְחָה). An offering of devotion and dedication, though not directly atoning. Chapter 4
Leviticus 3 — The peace/fellowship offering (shelamim, שְׁלָמִים). Communion and reconciliation between God and the offerer. Chapter 4
Leviticus 4–5:13 — The sin offering (chattath, חַטָּאת). Purification from sin and its contamination through blood manipulation rituals. Chapter 4; Chapter 32
Leviticus 5:14–6:7 — The guilt/trespass offering (asham, אָשָׁם). Reparation for specific offenses against God or others. The same term Isaiah uses for the Servant's sacrifice in Isaiah 53:10. Chapter 4; Chapters 6, 32
Leviticus 16 — The Day of Atonement (Yom Kippur). The dual ritual of the sacrificed goat and the scapegoat; blood sprinkled on the mercy seat (kapporet); the Azazel ritual; the comprehensive annual purification. The climax of the Old Testament sacrificial system. Chapter 5; Chapters 4, 8, 10, 32
Leviticus 17:11 — "For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life." The foundational text for the theology of blood atonement. Chapter 4; Chapters 5, 10, 32
Numbers 21:4–9 — The bronze serpent lifted up in the wilderness. Those who looked at it lived — a type of Christ "lifted up" on the cross (John 3:14). Chapter 12; Chapter 7
Deuteronomy 21:22–23 — "Cursed is everyone who is hanged on a tree." The Old Testament background for Paul's argument in Galatians 3:13 that Christ "became a curse for us." Chapter 9; Chapters 6, 17
Joshua 7 — The sin of Achan and its corporate consequences for all Israel. An illustration of corporate solidarity and the principle that one person's actions affect the entire community — relevant to the Adam-Christ parallel and federal headship. Chapter 28
Job 9:32–33 — Job's longing for a mediator ("arbiter") between himself and God. A foreshadowing of Christ as the one mediator between God and humanity (1 Tim 2:5). Chapter 4; Chapter 10
Psalm 22 — The psalm of the righteous sufferer, beginning with "My God, my God, why have you forsaken me?" Quoted by Jesus on the cross (Mark 15:34). The psalm moves from lament to vindication, providing the interpretive framework for the cry of dereliction. Chapter 11; Chapters 6, 7
Psalm 40:6–8 — "Sacrifice and offering you have not desired... I delight to do your will, O my God." Quoted in Hebrews 10:5–7 to show Christ's willing obedience as the true sacrifice that supersedes the Levitical system. Chapter 10
Psalm 49:7–9 — "Truly no man can ransom another, or give to God the price of his life." The impossibility of human self-atonement — only God can provide the ransom. Chapter 4; Chapter 22
Psalm 51:4 — "Against you, you only, have I sinned." All sin is ultimately against God, establishing that God is the offended party whose justice must be satisfied. Chapter 27; Chapter 3
Psalm 69 — Another psalm of the righteous sufferer, applied to Christ in the New Testament (John 2:17, 15:25, 19:28–29; Rom 15:3). Portrays innocent suffering with themes of bearing reproach for God's sake. Chapter 11; Chapter 6
Psalm 75:8 — "In the hand of the LORD there is a cup with foaming wine, well mixed, and he pours out from it, and all the wicked of the earth shall drain it down to the dregs." Part of the Old Testament "cup of wrath" motif — the background for Jesus' prayer in Gethsemane ("Let this cup pass from me"). Chapter 7; Chapters 3, 26
Psalm 85:10 — "Steadfast love and faithfulness meet; righteousness and peace kiss each other." The meeting of divine love and divine justice — a poetic anticipation of what occurs at the cross. Chapter 3; Chapters 8, 19, 24
Psalm 103:8–12 — "The LORD is merciful and gracious, slow to anger and abounding in steadfast love... as far as the east is from the west, so far does he remove our transgressions from us." God's mercy and the removal of sin. Chapter 3; Chapter 5
Psalm 110:4 — "You are a priest forever after the order of Melchizedek." The foundation for the argument in Hebrews that Christ is a priest of a superior order. Chapter 10
Proverbs 17:15 — "He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD." The background for the question of how God can justly justify the ungodly (Romans 4:5) — answered by the atonement. Chapter 8; Chapter 26
Isaiah 1:18 — "Though your sins are like scarlet, they shall be as white as snow." The promise of cleansing and forgiveness that points toward the atoning work of Christ. Chapter 3; Chapter 36
Isaiah 6:1–5 — Isaiah's vision of the holy God enthroned in the temple. "Holy, holy, holy is the LORD of hosts." The foundational text for God's holiness and the human response of awe and conviction before it. Chapter 3; Chapters 19, 26
Isaiah 43:25 — "I, I am he who blots out your transgressions for my own sake, and I will not remember your sins." God Himself acts to remove sin — the initiative is His alone. Chapter 3; Chapter 20
Isaiah 51:17, 22 — The "cup of wrath" motif. Jerusalem has drunk the cup of God's judgment — a background for Jesus' Gethsemane prayer. Chapter 7; Chapter 26
Isaiah 52:13–53:12 — The Fourth Servant Song. The single most important Old Testament passage for atonement theology. The Servant is despised, rejected, pierced for our transgressions, crushed for our iniquities; the chastisement (musar) that brought us peace was upon him; by his wounds we are healed; the LORD laid on him the iniquity of us all; his soul is made a guilt offering (asham). Unmistakably substitutionary, penal, and sacrificial language. Chapter 6; Chapters 2, 4, 5, 7, 8, 9, 10, 11, 13, 15, 17, 19, 24, 32, 38
Jeremiah 25:15 — The cup of the wine of wrath that the nations must drink. Part of the "cup of wrath" background for Jesus' Gethsemane prayer. Chapter 7
Jeremiah 31:31–34 — The promise of the new covenant, in which God will forgive iniquity and remember sins no more. The background for Jesus' Last Supper words ("This is my blood of the new covenant") and for the argument of Hebrews. Chapter 7; Chapters 10, 36
Ezekiel 18:4, 20 — "The soul who sins shall die." Individual moral responsibility and the penalty for sin — a text sometimes raised against the idea of penal substitution. Chapter 27; Chapter 33
Ezekiel 36:25–27 — The promise of cleansing and a new heart. God will sprinkle clean water, remove the heart of stone, and give His Spirit. The inward renewal that the atonement makes possible. Chapter 36; Chapter 23
Daniel 9:24 — "Seventy weeks are decreed... to finish the transgression, to put an end to sin, and to atone for iniquity." The prophetic anticipation of a definitive act of atonement. Chapter 6; Chapter 1
Hosea 11:8–9 — "How can I give you up, O Ephraim?... My heart recoils within me; my compassion grows warm and tender. I will not execute my burning anger." God's inner struggle between judgment and mercy — the divine love that motivated the atonement. Chapter 3; Chapter 20
Habakkuk 1:13 — "You who are of purer eyes than to see evil and cannot look at wrong." God's holiness and His inability to simply ignore or tolerate sin — one of the foundations for the necessity of the atonement. Chapter 3; Chapters 19, 26
Zechariah 3:1–5 — The vision of Joshua the high priest in filthy garments, standing before the angel of the LORD, with Satan accusing him. The LORD removes the filthy garments and clothes Joshua in clean robes — a dramatic image of imputation and justification. Chapter 36; Chapter 28
Zechariah 12:10 — "They will look on me, on him whom they have pierced." A messianic prophecy pointing to the crucifixion. Chapter 12; Chapter 6
Zechariah 13:7 — "Strike the shepherd, and the sheep will be scattered." Quoted by Jesus in connection with His passion (Matt 26:31; Mark 14:27). Chapter 7
Matthew 1:21 — "He will save his people from their sins." The angel's announcement of the purpose of Jesus' coming — salvation from sin. Sometimes cited in the limited atonement debate ("his people"). Chapter 31; Chapters 1, 7
Matthew 8:17 — "He took our illnesses and bore our diseases." Matthew's application of Isaiah 53:4 to Jesus' healing ministry, demonstrating early Christian reading of Isaiah 53 as fulfilled in Christ. Chapter 6; Chapter 7
Matthew 20:28 — "The Son of Man came not to be served but to serve, and to give his life as a ransom (lytron) for (anti) many." Parallel to Mark 10:45. Substitutionary and ransom language from Jesus' own lips. Chapter 7; Chapters 2, 22
Matthew 26:26–28 — The Last Supper words: "This is my blood of the covenant, which is poured out for many for the forgiveness of sins." Sacrificial, covenantal, and substitutionary language. Chapter 7; Chapters 10, 37
Matthew 26:36–46 — Gethsemane: Jesus' agony and the prayer for "this cup" to pass. The cup of divine judgment that Jesus accepts voluntarily. Chapter 7; Chapters 11, 20
Matthew 27:46 — "My God, my God, why have you forsaken me?" The cry of dereliction. See Mark 15:34 for the primary treatment. Chapter 11; Chapters 7, 20
Mark 8:31 — The first Passion prediction: "The Son of Man must (dei) suffer many things." Jesus' death as divine necessity. Chapter 7
Mark 9:31 — The second Passion prediction: "The Son of Man is going to be delivered into the hands of men, and they will kill him." Chapter 7
Mark 10:33–34 — The third Passion prediction, with detailed foreknowledge of the events of the passion. Chapter 7
Mark 10:45 — "The Son of Man came not to be served but to serve, and to give his life as a ransom (lytron, λύτρον) for (anti, ἀντί) many." Arguably the most important saying of Jesus about His death. Anti = "in the place of" (substitutionary); lytron = "ransom price"; "many" echoes Isaiah 53:11–12. Chapter 7; Chapters 2, 19, 22, 24, 32
Mark 14:22–25 — The Last Supper in Mark's account: "This is my blood of the covenant, which is poured out for many." Chapter 7; Chapter 37
Mark 14:32–42 — Gethsemane in Mark's account: "Abba, Father, all things are possible for you. Remove this cup from me." Chapter 7
Mark 14:34 — "My soul is very sorrowful, even to death." The depth of Jesus' anguish in anticipation of the cross. Chapter 7; Chapter 11
Mark 15:34 — "My God, my God, why have you forsaken me?" (Eloi, Eloi, lema sabachthani?). The cry of dereliction — Jesus' experience of bearing the consequences of human sin, quoting Psalm 22:1. Chapter 11; Chapters 7, 19, 20, 33
Luke 22:19–20 — "This is my body, which is given for you (hyper hymōn, ὑπὲρ ὑμῶν)... This cup that is poured out for you is the new covenant in my blood." The Lucan Last Supper words, with hyper ("on behalf of") and new covenant language. Chapter 7
Luke 22:39–46 — Gethsemane in Luke's account, including the detail of Jesus' sweat "like great drops of blood." Chapter 7
Luke 24:25–27, 44–47 — The risen Jesus explains from all the Scriptures "the things concerning himself," including that "the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name." Jesus' post-resurrection confirmation that His death fulfilled the Old Testament. Chapter 7; Chapter 1
John 1:29 — "Behold, the Lamb of God, who takes away the sin of the world!" (amnos tou theou, ἀμνὸς τοῦ θεοῦ). The foundational Johannine atonement text. "Lamb of God" evokes the Passover lamb, the lamb of Isaiah 53:7, and the daily (tamid) sacrifice. "Takes away" (airōn) can mean both "bears" and "removes," echoing the dual goat imagery of Yom Kippur. Chapter 12; Chapters 2, 5, 7
John 3:14–17 — "As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up... For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life." The motivation of divine love; the universal scope ("the world," "whoever"); the Numbers 21 typology. Chapter 12; Chapters 3, 7, 19, 20, 24, 29, 30
John 10:11, 15, 17–18 — "I am the good shepherd. The good shepherd lays down his life for the sheep... No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again." The voluntariness of Jesus' death and His sovereign authority over it. Chapter 7; Chapters 3, 20, 27, 31
John 12:27–33 — "Now is my soul troubled... Now is the judgment of this world; now will the ruler of this world be cast out. And I, when I am lifted up from the earth, will draw all people to myself." Christus Victor theme (the ruler of this world cast out) combined with the universal drawing power of the cross. Chapter 12; Chapters 7, 21
Acts 2:23 — "This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men." The cross as both divine plan and human crime. Chapter 7; Chapter 1
Acts 8:32–35 — Philip and the Ethiopian eunuch. The eunuch is reading Isaiah 53, and Philip explains that the passage refers to Jesus. Early apostolic interpretation of Isaiah 53 as fulfilled in Christ's atoning death. Chapter 6; Chapter 13
Acts 20:28 — "The church of God, which he obtained with his own blood." The purchase/ransom of the church through divine blood — an extraordinary claim about the nature of the atonement. Chapter 22; Chapter 2
Romans 1:18 — "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men." The reality of divine wrath as the settled, just, holy opposition of God's nature to evil. Chapter 3; Chapters 8, 19, 26
Romans 2:5–6 — "Because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed. He will render to each one according to his works." The retributive dimension of divine justice. Chapter 26; Chapter 3
Romans 3:21–26 — The single most important New Testament passage for the theology of the atonement. God set forth Christ as a hilastērion (propitiation/mercy seat) by His blood, to demonstrate His righteousness, so that He might be both "just and the justifier" of the one who has faith in Jesus. Every clause is exegetically significant: the manifestation of God's righteousness, universal sinfulness, justification by grace, redemption (apolytrōsis), propitiation/mercy seat (hilastērion), the passing over of former sins, and the resolution of justice and mercy at the cross. Chapter 8; Chapters 2, 3, 5, 19, 24, 25, 26, 32, 36
Romans 4:5–8 — "To the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness." The imputation of righteousness and the forensic dimension of salvation — how God can justly justify the ungodly. Chapter 36; Chapters 8, 28, 29
Romans 4:25 — "Who was delivered up for our trespasses and raised for our justification." Christ's death addresses our guilt; His resurrection secures our justification. A concise summary of PSA and its fruit. Chapter 6; Chapters 9, 36
Romans 5:6–11 — "While we were still weak... Christ died for the ungodly... God shows his love for us in that while we were still sinners, Christ died for us... we have now been reconciled to God through the death of his Son." God's initiative in love; Christ's death for the undeserving; reconciliation achieved. Chapter 9; Chapters 3, 19, 20, 22, 33, 36
Romans 5:8 — "God shows his love for us in that while we were still sinners, Christ died for us." The definitive text for the divine love that motivates the atonement. Chapter 3; Chapters 9, 19, 20, 22, 33
Romans 5:10–11 — "While we were enemies we were reconciled to God by the death of his Son." Reconciliation language — the atonement addresses enmity between God and humanity. Chapter 36; Chapters 9, 24
Romans 5:12–21 — The Adam-Christ parallel. Sin and death entered through one man's transgression; righteousness and life come through one man's obedient sacrifice. The foundational text for federal headship, representation, and corporate solidarity. Chapter 28; Chapters 9, 23, 25
Romans 6:3–11 — Union with Christ in His death and resurrection. Believers are baptized "into his death" and raised to "walk in newness of life." The participatory dimension of the atonement. Chapter 28; Chapters 23, 36
Romans 8:1–4 — "There is therefore now no condemnation for those who are in Christ Jesus." Includes v. 3: "God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh." God dealt with sin judicially in Christ. Chapter 9; Chapters 19, 28, 36
Romans 8:15 — "You have received the Spirit of adoption as sons." The atonement opens the way for adoption into God's family. Chapter 36
Romans 8:32 — "He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?" The Father's costly gift of the Son — a Trinitarian text for the atonement. Chapter 20; Chapters 3, 30
Romans 12:1 — "Present your bodies as a living sacrifice." The Christian life as a thankful response to God's mercies — the ethical fruit of the atonement. Chapter 37
1 Corinthians 1:18–25 — "The word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God." The paradox and scandal of the cross. Chapter 1; Chapter 17
1 Corinthians 1:30 — "Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption." Christ is the source of every saving benefit. Chapter 36
1 Corinthians 5:7 — "Christ, our Passover lamb, has been sacrificed." Explicit identification of Christ's death with the Passover sacrifice. Chapter 4; Chapters 7, 12
1 Corinthians 11:23–26 — The earliest written account of the Last Supper tradition: "This is my body, which is for you... This cup is the new covenant in my blood." Eucharistic atonement theology: the ongoing proclamation of Christ's death. Chapter 7; Chapter 37
1 Corinthians 15:3–4 — "Christ died for our sins in accordance with the Scriptures." The earliest Christian creedal formula — the atonement is "for our sins," grounded in Scripture. Chapter 1; Chapters 7, 13, 19
1 Corinthians 15:54–57 — "Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?" The Christus Victor triumph over death. Chapter 21; Chapters 24, 38
2 Corinthians 5:14–21 — A comprehensive atonement text combining substitution ("one has died for all"), reconciliation ("God was in Christ reconciling the world to himself"), new creation ("if anyone is in Christ, he is a new creation"), and the great exchange ("For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God"). Chapter 9; Chapters 2, 15, 17, 19, 24, 28, 30, 36
2 Corinthians 5:17 — "If anyone is in Christ, he is a new creation." The atonement inaugurates new creation. Chapter 36; Chapters 9, 24
2 Corinthians 5:18–20 — "All this is from God, who through Christ reconciled us to himself... God was reconciling the world to himself in Christ, not counting their trespasses against them." Reconciliation as the fruit of the atonement. Chapter 36; Chapters 9, 24
2 Corinthians 5:21 — "For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God." The "great exchange" — our sin imputed to Christ, His righteousness imputed to us. A central text for PSA and for the forensic/imputation dimension of the atonement. Chapter 9; Chapters 2, 14, 15, 17, 19, 24, 28, 36
Galatians 2:20 — "I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." The personal, participatory, and substitutionary dimensions of the atonement united. Chapter 20; Chapters 9, 28, 37
Galatians 3:13 — "Christ redeemed us from the curse of the law by becoming a curse for us — for it is written, 'Cursed is everyone who is hanged on a tree.'" Christ absorbs the curse that rested on sinful humanity — substitutionary, penal, and redemptive language. Chapter 9; Chapters 2, 6, 13, 17, 19, 24, 32
Galatians 4:4–5 — "When the fullness of time had come, God sent forth his Son... to redeem those who were under the law, so that we might receive adoption as sons." The incarnation as the precondition for redemption and adoption. Chapter 36; Chapters 23, 29
Ephesians 1:5 — "He predestined us for adoption to himself as sons through Jesus Christ." Adoption as a fruit of the atonement. Chapter 36
Ephesians 1:7 — "In him we have redemption through his blood, the forgiveness of our trespasses." Redemption, blood, and forgiveness linked. Chapter 36; Chapter 2
Ephesians 2:13–16 — "You who once were far off have been brought near by the blood of Christ. For he himself is our peace, who has made us both one and has broken down in his flesh the dividing wall of hostility." Reconciliation of Jew and Gentile through the cross — the corporate and cosmic dimensions of the atonement. Chapter 9; Chapters 24, 36
Ephesians 5:1–2 — "Walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God." The cross as the pattern for Christian self-giving love. Chapter 37; Chapter 22
Ephesians 5:25 — "Christ loved the church and gave himself up for her." Sometimes cited in the limited atonement debate ("the church"), but expresses special love rather than exclusive love. Chapter 31; Chapter 20
Philippians 2:6–8 — The kenosis hymn: Christ "emptied himself, by taking the form of a servant... he humbled himself by becoming obedient to the point of death, even death on a cross." The voluntary self-humiliation and obedience of the Son — the incarnation and cross as one continuous act of self-giving love. Chapter 27; Chapters 7, 17, 20, 23
Colossians 2:13–15 — "The record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross. He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." The paradigmatic text combining penal (v. 14, the record of debt cancelled) and victory (v. 15, the powers disarmed) themes in one passage. Chapter 21; Chapters 9, 19, 24
Colossians 3:13 — "As the Lord has forgiven you, so you also must forgive." The ethical fruit of the atonement: Christians forgive because they have been forgiven. Chapter 37
1 Thessalonians 5:9–10 — "God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ, who died for us." Salvation from wrath through Christ's substitutionary death. Chapter 9; Chapter 26
2 Thessalonians 1:6–9 — "God considers it just to repay with affliction those who afflict you... when the Lord Jesus is revealed from heaven... inflicting vengeance on those who do not know God." The retributive dimension of divine justice at the final judgment. Chapter 26; Chapter 3
1 Timothy 2:4 — "God our Savior, who desires all people to be saved and to come to the knowledge of the truth." God's universal salvific will — supporting the universal scope of the atonement. Chapter 30; Chapters 19, 31
1 Timothy 2:5–6 — "There is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all (antilytron hyper pantōn, ἀντίλυτρον ὑπὲρ πάντων)." Christ as mediator; ransom language; universal scope ("for all"). The compound antilytron intensifies the substitutionary force. Chapter 9; Chapters 2, 22, 30, 31
1 Timothy 4:10 — "The living God, who is the Savior of all people, especially of those who believe." An important unlimited atonement text — God is Savior of all, with special application to believers. Chapter 30
Titus 2:11 — "The grace of God has appeared, bringing salvation for all people." The universal appearance and offer of saving grace. Chapter 30; Chapter 9
Titus 2:11–14 — The grace of God that "appeared... bringing salvation for all people" and teaching us "to live self-controlled, upright, and godly lives," while we await Christ "who gave himself for us to redeem us from all lawlessness." Universal grace, ethical transformation, and redemption combined. Chapter 9; Chapters 30, 37
Hebrews 2:9 — "So that by the grace of God he might taste death for everyone (hyper pantos, ὑπὲρ παντός)." Universal scope of Christ's death. Chapter 10; Chapters 30, 31
Hebrews 2:14–17 — Christ partook of flesh and blood "that through death he might destroy the one who has the power of death, that is, the devil" (Christus Victor), and "to make propitiation (hilaskesthai, ἱλάσκεσθαι) for the sins of the people" (PSA). A text combining victory and propitiation themes. Chapter 10; Chapters 2, 21, 23, 24
Hebrews 7:26–27 — Christ as the superior high priest who "has no need... to offer sacrifices daily... since he did this once for all when he offered up himself." The finality and sufficiency of Christ's self-offering. Chapter 10
Hebrews 8:5 — The earthly sanctuary as "a copy and shadow of the heavenly things." The shadow/reality typological framework. Chapter 10; Chapter 5
Hebrews 9:11–28 — The extended Day of Atonement typology: Christ entered the heavenly sanctuary "not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (v. 12). "Without the shedding of blood there is no forgiveness of sins" (v. 22). "Christ, having been offered once to bear the sins of many" (v. 28, echoing Isaiah 53:12). Chapter 10; Chapters 4, 5, 8, 19, 24
Hebrews 9:14 — "Christ, who through the eternal Spirit offered himself without blemish to God." The Trinitarian dimension of the atonement — the Son offers Himself through the Spirit. Chapter 20; Chapter 10
Hebrews 10:1–18 — The old sacrifices were "a shadow of the good things to come" (v. 1), "a reminder of sins every year" (v. 3). But Christ offered "for all time a single sacrifice for sins" (v. 12). "Where there is forgiveness of these, there is no longer any offering for sin" (v. 18). The definitive conclusion of the sacrificial system. Chapter 10; Chapters 4, 5, 19, 36
Hebrews 10:10, 14 — "We have been sanctified through the offering of the body of Jesus Christ once for all" (v. 10). "By a single offering he has perfected for all time those who are being sanctified" (v. 14). Positional sanctification grounded in the atonement. Chapter 36; Chapter 10
James 2:13 — "Mercy triumphs over judgment." While James does not provide extended atonement theology, this verse captures the relationship between divine mercy and divine judgment that the cross resolves. Chapter 12
1 Peter 1:18–19 — "You were ransomed (elytrōthēte, ἐλυτρώθητε)... with the precious blood of Christ, like that of a lamb without blemish or spot." Ransom language combined with sacrificial lamb imagery. Chapter 11; Chapters 2, 22, 36
1 Peter 2:21 — "Christ also suffered for you, leaving you an example, so that you might follow in his steps." The moral-exemplar dimension of the atonement — the cross as a pattern for Christian life. Chapter 37; Chapter 22
1 Peter 2:24 — "He himself bore (anēnegken, ἀνήνεγκεν) our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed." Among the most explicitly substitutionary texts in the NT. Anapherō is the LXX term for offering sacrifice; "our sins" echoes Isaiah 53; "by his wounds" quotes Isaiah 53:5 directly. Chapter 11; Chapters 2, 6, 19, 24
1 Peter 3:18 — "Christ also suffered once for sins, the righteous for the unrighteous (dikaios hyper adikōn, δίκαιος ὑπὲρ ἀδίκων), that he might bring us to God." A concise summary of PSA: once-for-all, for sins, substitutionary ("the righteous for the unrighteous"), with the purpose of reconciliation ("that he might bring us to God"). Chapter 11; Chapters 2, 19, 24
2 Peter 1:4 — "That through these you may become partakers of the divine nature." The foundational text for theosis (deification/divinization) in Eastern Orthodox theology — the goal of salvation is participation in the divine nature, made possible by the atonement. Chapter 23; Chapter 24
2 Peter 3:9 — "The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance." God's universal salvific desire — supporting the universal scope of the atonement and the author's belief in extended opportunity for response. Chapter 30; Chapter 31
1 John 2:2 — "He is the propitiation (hilasmos, ἱλασμός) for our sins, and not for ours only but also for the sins of the whole world." Propitiation language combined with explicit universal scope. One of the most important texts for both the nature (propitiation/PSA) and the extent (universal) of the atonement. Chapter 12; Chapters 2, 8, 19, 24, 30, 31, 36
1 John 3:8 — "The reason the Son of God appeared was to destroy the works of the devil." A Christus Victor text — the purpose of the incarnation and atonement includes victory over satanic evil. Chapter 21
1 John 3:16 — "By this we know love, that he laid down his life for us, and we ought to lay down our lives for the brothers." The cross as both the revelation of love and the pattern for Christian self-sacrifice. Chapter 37; Chapter 22
1 John 4:8, 16 — "God is love." The ontological claim about God's nature that forms the foundation for understanding the atonement as an act of divine love, not divine rage. Chapter 3; Chapters 19, 20, 24
1 John 4:10 — "In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation (hilasmon, ἱλασμόν) for our sins." God's initiative in love is the ground of propitiation — the atonement is grounded in love, not anger. Chapter 12; Chapters 3, 19, 20, 33
Jude 3 — "The faith that was once for all delivered to the saints." While not directly an atonement text, it underscores the once-for-all, definitive character of the apostolic faith, including the apostolic understanding of the cross. Chapter 12; Chapter 13
Revelation 5:6–14 — The Lamb "standing, as though it had been slain" in the heavenly throne room, receiving the worship of all creation: "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!" The atonement as the center of heavenly worship — the slain-yet-standing Lamb is the ultimate image of the cross's eternal significance. Chapter 12; Chapters 1, 24, 37, 38
Revelation 12:10–11 — "They have conquered him by the blood of the Lamb and by the word of their testimony." Victory over the accuser achieved through the blood of the Lamb — a text combining Christus Victor and sacrificial/atoning themes. Chapter 21; Chapter 12
Revelation 20:11–15 — The great white throne judgment. The final judgment where the retributive dimension of divine justice is executed. Relevant to discussions of God's justice and the necessity of the atonement. Chapter 26; Chapter 3
Revelation 21:1–5 — "Behold, I am making all things new." The new creation as the ultimate fruit of the atonement — the cosmic scope of Christ's saving work. Chapter 38; Chapter 24
Revelation 22:1–5 — The river of the water of life flowing from the throne of God and of the Lamb; the tree of life with leaves "for the healing of the nations." The final vision of complete redemption, reversing the curse of Genesis 3 — the ultimate consummation of what the atonement accomplished. Chapter 38; Chapter 21
Note on Coverage: This index covers the major Scripture passages that receive sustained exegetical or theological treatment in the book. Many additional passages are referenced briefly or cited in footnotes throughout the work. Readers searching for a specific verse not listed here may consult individual chapter bibliographies or use keyword searching in the digital edition. The chapters listed in bold represent the primary, in-depth treatment of each passage; other chapter numbers indicate secondary references or cross-references.