Isaiah 8:20

8:20 Then you must recall the Lord’s instructions and the prophetic testimony of what would happen. ¹  Certainly they say such things because their minds are spiritually darkened. ² 

Romans 3:19

3:19 Now we know that whatever the law says, it says to those who are under ³  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Romans 4:14-16

4:14 For if they become heirs by the law, faith is empty and the promise is nullified. ⁴  4:15 For the law brings wrath, because where there is no law there is no transgression ⁵  either. 4:16 For this reason it is by faith so that it may be by grace, ⁶  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁷  who is the father of us all

Romans 10:5

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ⁸ 

Galatians 3:12-13

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 3:21-22

3:21 Is the law therefore opposed to the promises of God? ¹⁴  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ¹⁵  3:22 But the scripture imprisoned ¹⁶  everything and everyone ¹⁷  under sin so that the promise could be given – because of the faithfulness ¹⁸  of Jesus Christ – to those who believe.

[8:20]  ¹ tn Heb “to [the] instruction and to [the] testimony.” The words “then you must recall” are supplied in the translation for stylistic reasons. In the Hebrew text vv. 19-20a are one long sentence, reading literally, “When they say to you…, to the instruction and to the testimony.” On the identity of the “instruction” and “testimony” see the notes at v. 16.

[8:20]  ² tn Heb “If they do not speak according to this word, [it is] because it has no light of dawn.” The literal translation suggests that “this word” refers to the instruction/testimony. However, it is likely that אִם־לֹא (’im-lo’) is asseverative here, as in 5:9. In this case “this word” refers to the quotation recorded in v. 19. For a discussion of the problem see J. N. Oswalt, Isaiah (NICOT), 230, n. 9. The singular pronoun in the second half of the verse is collective, referring back to the nation (see v. 19b).

[3:19]  ³ tn Grk “in,” “in connection with.”

[4:14]  ⁴ tn Grk “rendered inoperative.”

[4:15]  ⁵ tn Or “violation.”

[4:16]  ⁶ tn Grk “that it might be according to grace.”

[4:16]  ⁷ tn Grk “those who are of the faith of Abraham.”

[10:5]  ⁸ sn A quotation from Lev 18:5.

[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.

[3:21]  ¹⁴ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ¹⁵ tn Or “have been based on the law.”

[3:22]  ¹⁶ tn Or “locked up.”

[3:22]  ¹⁷ 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]  ¹⁸ 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.