Jeremiah 33:16

33:16 Under his rule Judah will enjoy safety ¹  and Jerusalem ²  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ³ 

Isaiah 45:24-25

45:24 they will say about me,

“Yes, the Lord is a powerful deliverer.”’” ⁴ 

All who are angry at him will cower before him. ⁵ 

45:25 All the descendants of Israel will be vindicated by the Lord

and will boast in him. ⁶ 

Isaiah 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ⁷ 

This is what the Lord will do for his servants –

I will vindicate them,” ⁸ 

says the Lord.

Daniel 9:24

9:24 “Seventy weeks ⁹  have been determined

concerning your people and your holy city

to put an end to ¹⁰  rebellion,

to bring sin ¹¹  to completion, ¹² 

to atone for iniquity,

to bring in perpetual ¹³  righteousness,

to seal up ¹⁴  the prophetic vision, ¹⁵ 

and to anoint a most holy place. ¹⁶ 

Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁷  for all who believe. For there is no distinction,

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Colossians 1:1-2

Salutation

1:1 From Paul, ¹⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ¹⁹  brothers and sisters ²⁰  in Christ, at Colossae. Grace and peace to you ²¹  from God our Father! ²² 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²³  minds ²⁴  as expressed through ²⁵  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 ²⁶  – a righteousness from God that is in fact ²⁷  based on Christ’s ²⁸  faithfulness. ²⁹ 

[33:16]  ¹ tn For the translation of this term in this context see the parallel context in 23:6 and consult the translator’s note there.

[33:16]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ³ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[45:24]  ⁴ tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”

[45:24]  ⁵ tn Heb “will come to him and be ashamed.”

[45:25]  ⁶ tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”

[54:17]  ⁷ tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ⁸ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[9:24]  ⁹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ¹⁰ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ¹¹ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ¹² tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ¹³ tn Or “everlasting.”

[9:24]  ¹⁴ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ¹⁵ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ¹⁶ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[3:22]  ¹⁷ 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.

[1:1]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “Grace to you and peace.”

[1:2]  ²² 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]  ²³ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ tn Or “based on faith.”