Psalms 71:15-16

71:15 I will tell about your justice,

and all day long proclaim your salvation, ¹ 

though I cannot fathom its full extent. ² 

71:16 I will come and tell about ³  the mighty acts of the sovereign Lord.

I will proclaim your justice – yours alone.

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 46:13

46:13 I am bringing my deliverance near, it is not far away;

I am bringing my salvation near, ⁷  it does not wait.

I will save Zion; ⁸ 

I will adorn Israel with my splendor.” ⁹ 

Isaiah 53:11

53:11 Having suffered, he will reflect on his work,

he will be satisfied when he understands what he has done. ¹⁰ 

“My servant ¹¹  will acquit many, ¹² 

for he carried their sins. ¹³ 

Jeremiah 23:6

23:6 Under his rule ¹⁴  Judah will enjoy safety ¹⁵ 

and Israel will live in security. ¹⁶ 

This is the name he will go by:

‘The Lord has provided us with justice.’ ¹⁷ 

Jeremiah 33:16

33:16 Under his rule Judah will enjoy safety ¹⁸  and Jerusalem ¹⁹  will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” ²⁰ 

Daniel 9:24

9:24 “Seventy weeks ²¹  have been determined

concerning your people and your holy city

to put an end to ²²  rebellion,

to bring sin ²³  to completion, ²⁴ 

to atone for iniquity,

to bring in perpetual ²⁵  righteousness,

to seal up ²⁶  the prophetic vision, ²⁷ 

and to anoint a most holy place. ²⁸ 

John 16:8-11

16:8 And when he ²⁹  comes, he will prove the world wrong ³⁰  concerning sin and ³¹  righteousness and ³²  judgment – 16:9 concerning sin, because ³³  they do not believe in me; ³⁴  16:10 concerning righteousness, ³⁵  because ³⁶  I am going to the Father and you will see me no longer; 16:11 and concerning judgment, ³⁷  because ³⁸  the ruler of this world ³⁹  has been condemned. ⁴⁰ 

Romans 1:17

1:17 For the righteousness ⁴¹  of God is revealed in the gospel ⁴²  from faith to faith, ⁴³  just as it is written, “The righteous by faith will live.” ⁴⁴ 

Romans 3:21-22

3:21 But now ⁴⁵  apart from the law the righteousness of God (which is attested by the law and the prophets) ⁴⁶  has been disclosed – 3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁴⁷  for all who believe. For there is no distinction,

Romans 4:5-6

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁴⁸  his faith is credited as righteousness.

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

Romans 4:13

4:13 For the promise ⁴⁹  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Romans 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Romans 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Romans 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ⁵⁰  ‘Who will ascend into heaven?’” ⁵¹  (that is, to bring Christ down)

Romans 10:10

10:10 For with the heart one believes and thus has righteousness ⁵²  and with the mouth one confesses and thus has salvation. ⁵³ 

Romans 10:1

10:1 Brothers and sisters, ⁵⁴  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁵⁵  is for their salvation.

Colossians 1:1-2

Salutation

1:1 From Paul, ⁵⁶  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ⁵⁷  brothers and sisters ⁵⁸  in Christ, at Colossae. Grace and peace to you ⁵⁹  from God our Father! ⁶⁰ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁶¹  minds ⁶²  as expressed through ⁶³  your evil deeds,

Galatians 2:16

2:16 yet we know ⁶⁴  that no one ⁶⁵  is justified by the works of the law ⁶⁶  but by the faithfulness of Jesus Christ. ⁶⁷  And ⁶⁸  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ⁶⁹  and not by the works of the law, because by the works of the law no one ⁷⁰  will be justified.

Galatians 3:11

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ⁷¹ 

Galatians 3:2

3:2 The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law ⁷²  or by believing what you heard? ⁷³ 

Galatians 1:1

Salutation

1:1 From Paul, ⁷⁴  an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead)

[71:15]  ¹ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ² tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:16]  ³ tn Heb “I will come with.”

[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.”

[46:13]  ⁷ tn Heb “my salvation.” The verb “I am bringing near” is understood by ellipsis (note the previous line).

[46:13]  ⁸ tn Heb “I will place in Zion salvation”; NASB “I will grant salvation in Zion.”

[46:13]  ⁹ tn Heb “to Israel my splendor”; KJV, ASV “for Israel my glory.”

[53:11]  ¹⁰ tn Heb “he will be satisfied by his knowledge,” i.e., “when he knows.” The preposition is understood as temporal and the suffix as a subjective genitive. Some take בְּדַעְתּוֹ (bÿda’to, “by his knowledge”) with what follows and translate “by knowledge of him,” understanding the preposition as instrumental and the suffix as objective.

[53:11]  ¹¹ sn The song ends as it began (cf. 52:13-15), with the Lord announcing the servant’s vindication and exaltation.

[53:11]  ¹² tn Heb “he will acquit, a righteous one, my servant, many.” צַדִּיק (tsadiq) may refer to the servant, but more likely it is dittographic (note the preceding verb יַצְדִּיק, yatsdiq). The precise meaning of the verb (the Hiphil of צָדַק, tsadaq) is debated. Elsewhere the Hiphil is used at least six times in the sense of “make righteous” in a legal sense, i.e., “pronounce innocent, acquit” (see Exod 23:7; Deut 25:1; 1 Kgs 8:32 = 2 Chr 6:23; Prov 17:15; Isa 5:23). It can also mean “render justice” (as a royal function, see 2 Sam 15:4; Ps 82:3), “concede” (Job 27:5), “vindicate” (Isa 50:8), and “lead to righteousness” (by teaching and example, Dan 12:3). The preceding context and the next line suggest a legal sense here. Because of his willingness to carry the people’s sins, the servant is able to “acquit” them.

[53:11]  ¹³ tn The circumstantial clause (note the vav [ו] + object + subject + verb pattern) is understood as causal here. The prefixed verb form is either a preterite or an imperfect used in a customary manner.

[23:6]  ¹⁴ tn Heb “In his days [= during the time he rules].”

[23:6]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Heb “his name will be called ‘The Lord our righteousness’.”

[33:16]  ¹⁸ 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]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[33:16]  ²⁰ tn Heb “And this is what will be called to it: ‘The Lord our righteousness.’”

[9:24]  ²¹ 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]  ²² 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]  ²³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ²⁴ 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]  ²⁵ tn Or “everlasting.”

[9:24]  ²⁶ 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]  ²⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ²⁸ 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.

[16:8]  ²⁹ tn Grk “when that one.”

[16:8]  ³⁰ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ³¹ tn Grk “and concerning.”

[16:8]  ³² tn Grk “and concerning.”

[16:9]  ³³ tn Or “that.” It is very difficult to determine whether ὅτι (Joti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.

[16:9]  ³⁴ sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.

[16:10]  ³⁵ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ³⁶ tn Or “that.”

[16:11]  ³⁷ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ³⁸ tn Or “that.”

[16:11]  ³⁹ sn The ruler of this world is a reference to Satan.

[16:11]  ⁴⁰ tn Or “judged.”

[1:17]  ⁴¹ 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]  ⁴² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ⁴³ 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]  ⁴⁴ sn A quotation from Hab 2:4.

[3:21]  ⁴⁵ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ⁴⁶ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:22]  ⁴⁷ 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.

[4:5]  ⁴⁸ tn Or “who justifies the ungodly.”

[4:13]  ⁴⁹ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[10:6]  ⁵⁰ sn A quotation from Deut 9:4.

[10:6]  ⁵¹ sn A quotation from Deut 30:12.

[10:10]  ⁵² tn Grk “believes to righteousness.”

[10:10]  ⁵³ tn Grk “confesses to salvation.”

[10:1]  ⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁵⁵ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:1]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Or “Grace to you and peace.”

[1:2]  ⁶⁰ 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]  ⁶¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁶² 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]  ⁶³ 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.

[2:16]  ⁶⁴ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁶⁵ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁶⁶ sn The law is a reference to the law of Moses.

[2:16]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ⁷⁰ tn Or “no human being”; Grk “flesh.”

[3:11]  ⁷¹ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:2]  ⁷² tn Grk “by [the] works of [the] law,” a reference to observing the Mosaic law.

[3:2]  ⁷³ tn Grk “by [the] hearing of faith.”

[1:1]  ⁷⁴ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.