Isaiah 45:24

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ¹ 

All who are angry at him will cower before him. ² 

Isaiah 61:10

61:10 I ³  will greatly rejoice ⁴  in the Lord;

I will be overjoyed because of my God. ⁵ 

For he clothes me in garments of deliverance;

he puts on me a robe symbolizing vindication. ⁶ 

I look like a bridegroom when he wears a turban as a priest would;

I look like a bride when she puts on her jewelry. ⁷ 

Psalms 71:16

71:16 I will come and tell about ⁸  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

Psalms 71:19

71:19 Your justice, O God, extends to the skies above; ⁹ 

you have done great things. ¹⁰ 

O God, who can compare to you? ¹¹ 

Jeremiah 23:6

23:6 Under his rule ¹²  Judah will enjoy safety ¹³ 

and Israel will live in security. ¹⁴ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ¹⁵ 

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁶  for all who believe. For there is no distinction,

Romans 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Romans 10:1

10:1 Brothers and sisters, ¹⁷  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁸  is for their salvation.

Colossians 1:1-2

Salutation

1:1 From Paul, ¹⁹  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁰  brothers and sisters ²¹  in Christ, at Colossae. Grace and peace to you ²²  from God our Father! ²³ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁴  minds ²⁵  as expressed through ²⁶  your evil deeds,

Philippians 3:9

3:9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness ²⁷  – a righteousness from God that is in fact ²⁸  based on Christ’s ²⁹  faithfulness. ³⁰ 

Philippians 3:2

3:2 Beware of the dogs, ³¹  beware of the evil workers, beware of those who mutilate the flesh! ³² 

Philippians 1:1

Salutation

1:1 From Paul ³³  and Timothy, slaves ³⁴  of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, ³⁵  with the overseers ³⁶  and deacons.

[45:24]  ¹ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ² tn Heb “will come to him and be ashamed.”

[61:10]  ³ sn The speaker in vv. 10-11 is not identified, but it is likely that the personified nation (or perhaps Zion) responds here to the Lord’s promise of restoration.

[61:10]  ⁴ tn The infinitive absolute appears before the finite verb for emphasis.

[61:10]  ⁵ tn Heb “my being is happy in my God”; NAB “in my God is the joy of my soul.”

[61:10]  ⁶ tn Heb “robe of vindication”; KJV, NASB, NIV, NRSV “robe of righteousness.”

[61:10]  ⁷ tn Heb “like a bridegroom [who] acts like a priest [by wearing] a turban, and like a bride [who] wears her jewelry.” The words “I look” are supplied for stylistic reasons and clarification.

[71:16]  ⁸ tn Heb “I will come with.”

[71:19]  ⁹ tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.

[71:19]  ¹⁰ tn Heb “you who have done great things.”

[71:19]  ¹¹ tn Or “Who is like you?”

[23:6]  ¹² tn Heb “In his days [= during the time he rules].”

[23:6]  ¹³ tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).

[23:6]  ¹⁴ sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.

[23:6]  ¹⁵ tn Heb “his name will be called ‘The Lord our righteousness’.”

[3:22]  ¹⁶ tn Or “faith in 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. 26; Gal 2:16, 20; 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.

[10:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁸ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:1]  ¹⁹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁰ 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]  ²¹ 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]  ²² tn Or “Grace to you and peace.”

[1:2]  ²³ 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.

[1:21]  ²⁴ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁵ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²⁶ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[3:9]  ²⁷ tn Or “faith in 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 Rom 3:22, 26; Gal 2:16, 20; 3:22; Eph 3:12) 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.

[3:9]  ²⁸ tn The words “in fact” are supplied because of English style, picking up the force of the Greek article with πίστει (pistei). See also the following note on the word “Christ’s.”

[3:9]  ²⁹ tn Grk “based on the faithfulness.” The article before πίστει (pistei) is taken as anaphoric, looking back to διὰ πίστεως Χριστοῦ (dia pistew" Cristou); hence, “Christ’s” is implied.

[3:9]  ³⁰ tn Or “based on faith.”

[3:2]  ³¹ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ³² tn Grk “beware of the mutilation.”

[1:1]  ³³ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁴ tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁵ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ³⁶ sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.