John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹  the Son will not see life, but God’s wrath ²  remains ³  on him.

Romans 1:17

1:17 For the righteousness ⁴  of God is revealed in the gospel ⁵  from faith to faith, ⁶  just as it is written, “The righteous by faith will live.” ⁷ 

Galatians 2:16

2:16 yet we know ⁸  that no one ⁹  is justified by the works of the law ¹⁰  but by the faithfulness of Jesus Christ. ¹¹  And ¹²  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹³  and not by the works of the law, because by the works of the law no one ¹⁴  will be justified.

Galatians 3:11-12

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ¹⁵  3:12 But the law is not based on faith, ¹⁶  but the one who does the works of the law ¹⁷  will live by them. ¹⁸ 

Hebrews 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹⁹  take no pleasure in him. ²⁰ 

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ²¹ 

Hebrews 5:10-12

5:10 and he was designated ²²  by God as high priest in the order of Melchizedek. ²³ 

The Need to Move on to Maturity

5:11 On this topic we have much to say ²⁴  and it is difficult to explain, since you have become sluggish ²⁵  in hearing. 5:12 For though you should in fact be teachers by this time, ²⁶  you need someone to teach you the beginning elements of God’s utterances. ²⁷  You have gone back to needing ²⁸  milk, not ²⁹  solid food.

[3:36]  ¹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ² tn Or “anger because of evil,” or “punishment.”

[3:36]  ³ tn Or “resides.”

[1:17]  ⁴ tn The nature of the “righteousness” described here and the force of the genitive θεοῦ (“of God”) which follows have been much debated. (1) Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:98) understand “righteousness” to refer to the righteous status given to believers as a result of God’s justifying activity, and see the genitive “of God” as a genitive of source (= “from God”). (2) Others see the “righteousness” as God’s act or declaration that makes righteous (i.e., justifies) those who turn to him in faith, taking the genitive “of God” as a subjective genitive (see E. Käsemann, Romans, 25-30). (3) Still others see the “righteousness of God” mentioned here as the attribute of God himself, understanding the genitive “of God” as a possessive genitive (“God’s righteousness”).

[1:17]  ⁵ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ⁶ tn Or “by faith for faith,” or “by faith to faith.” There are many interpretations of the phrase ἐκ πίστεως εἰς πίστιν (ek pistew" ei" pistin). It may have the idea that this righteousness is obtained by faith (ἐκ πίστεως) because it was designed for faith (εἰς πίστιν). For a summary see J. Murray, Romans (NICNT), 1:363-74.

[1:17]  ⁷ sn A quotation from Hab 2:4.

[2:16]  ⁷ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁸ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁹ sn The law is a reference to the law of Moses.

[2:16]  ¹⁰ tn Or “faith in Jesus 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. 20; Rom 3:22, 26; Gal 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.

[2:16]  ¹¹ tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.

[2:16]  ¹² tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹³ tn Or “no human being”; Grk “flesh.”

[3:11]  ¹⁰ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ¹³ tn Grk “is not from faith.”

[3:12]  ¹⁴ 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]  ¹⁵ 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.

[10:38]  ¹⁶ tn Grk “my soul.”

[10:38]  ¹⁷ sn A quotation from Hab 2:4.

[10:1]  ¹⁹ tn Grk “those who approach.”

[5:10]  ²² tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ²³ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

[5:11]  ²⁵ tn Grk “concerning which the message for us is great.”

[5:11]  ²⁶ tn Or “dull.”

[5:12]  ²⁸ tn Grk “because of the time.”

[5:12]  ²⁹ tn Grk “the elements of the beginning of the oracles of God.”

[5:12]  ³⁰ tn Grk “you have come to have a need for.”

[5:12]  ³¹ tc ‡ Most texts, including some early and important ones (א² A B* D Ψ 0122 0278 1881 Ï sy Cl), have καί (kai, “and”) immediately preceding οὐ (ou, “not”), but other equally significant witnesses (Ì⁴⁶ א* B² C 33 81 1739 lat Or Did) lack the conjunction. As it was a natural tendency for scribes to add a coordinating conjunction, the καί appears to be a motivated reading. On balance, it is probably best to regard the shorter reading as authentic. NA²⁷ has καί in brackets, indicating doubts as to its authenticity.