Romans 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹  for all who believe. For there is no distinction,

Romans 3:29-30

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, ²  he will justify the circumcised by faith and the uncircumcised through faith.

Romans 4:11-12

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ³  so that he would become ⁴  the father of all those who believe but have never been circumcised, ⁵  that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, ⁶  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ⁷ 

Romans 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Acts 10:34-35

10:34 Then Peter started speaking: ⁸  “I now truly understand that God does not show favoritism in dealing with people, ⁹  10:35 but in every nation ¹⁰  the person who fears him ¹¹  and does what is right ¹²  is welcomed before him.

Acts 15:8-9

15:8 And God, who knows the heart, ¹³  has testified ¹⁴  to them by giving them the Holy Spirit just as he did to us, ¹⁵  15:9 and he made no distinction ¹⁶  between them and us, cleansing ¹⁷  their hearts by faith.

Galatians 3:28

3:28 There is neither Jew nor Greek, there is neither slave ¹⁸  nor free, there is neither male nor female ¹⁹  – for all of you are one in Christ Jesus.

Ephesians 2:18-22

2:18 so that ²⁰  through him we both have access in one Spirit to the Father. 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God’s household, 2:20 because you have been built ²¹  on the foundation of the apostles and prophets, ²²  with Christ Jesus himself as ²³  the cornerstone. ²⁴  2:21 In him ²⁵  the whole building, ²⁶  being joined together, grows into a holy temple in the Lord, 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

Ephesians 3:6

3:6 namely, that through the gospel ²⁷  the Gentiles are fellow heirs, fellow members ²⁸  of the body, and fellow partakers of the promise in Christ Jesus.

Colossians 3:11

3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave ²⁹  or free, but Christ is all and in all.

[3:22]  ¹ 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.

[3:30]  ² tn Grk “but if indeed God is one.”

[4:11]  ³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁵ tn Grk “through uncircumcision.”

[4:12]  ⁶ tn Grk “the father of circumcision.”

[4:12]  ⁷ tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[10:34]  ⁸ tn Grk “Opening his mouth Peter said” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixa") has been translated as a finite verb due to requirements of contemporary English style.

[10:34]  ⁹ tn Grk “God is not one who is a respecter of persons,” that is, “God is not one to show partiality” (cf. BDAG 887 s.v. προσωπολήμπτης). L&N 88.239 translates this verse “I realize that God does not show favoritism (in dealing with people).” The underlying Hebrew idiom includes the personal element (“respecter of persons”) so the phrase “in dealing with people” is included in the present translation. It fits very well with the following context and serves to emphasize the relational component of God’s lack of partiality. The latter is a major theme in the NT: Rom 2:11; Eph 2:11-22; Col 3:25; Jas 2:1; 1 Pet 1:17. This was the lesson of Peter’s vision.

[10:35]  ¹⁰ sn See Luke 24:47.

[10:35]  ¹¹ tn Or “shows reverence for him.”

[10:35]  ¹² tn Grk “works righteousness”; the translation “does what is right” for this phrase in this verse is given by L&N 25.85.

[15:8]  ¹³ sn The expression who knows the heart means “who knows what people think.”

[15:8]  ¹⁴ tn Or “has borne witness.”

[15:8]  ¹⁵ sn By giving them…just as he did to us. The allusion is to the events of Acts 10-11, esp. 10:44-48 and Peter’s remarks in 11:15-18.

[15:9]  ¹⁶ tn BDAG 231 s.v. διακρίνω 1.b lists this passage under the meaning “to conclude that there is a difference, make a distinction, differentiate.”

[15:9]  ¹⁷ tn Or “purifying.”

[3:28]  ¹⁸ tn See the note on the word “slave” in 1:10.

[3:28]  ¹⁹ tn Grk “male and female.”

[2:18]  ²⁰ tn Or “for.” BDAG gives the consecutive ὅτι (Joti) as a possible category of NT usage (BDAG 732 s.v. 5.c).

[2:20]  ²¹ tn Grk “having been built.”

[2:20]  ²² sn Apostles and prophets. Because the prophets appear after the mention of the apostles and because they are linked together in 3:5 as recipients of revelation about the church, they are to be regarded not as Old Testament prophets, but as New Testament prophets.

[2:20]  ²³ tn Grk “while Christ Jesus himself is” or “Christ Jesus himself being.”

[2:20]  ²⁴ tn Or perhaps “capstone” (NAB). The meaning of ἀκρογωνιαῖος (akrogwniaio") is greatly debated. The meaning “capstone” is proposed by J. Jeremias (TDNT 1:792), but the most important text for this meaning (T. Sol. 22:7-23:4) is late and possibly not even an appropriate parallel. The only place ἀκρογωνιαῖος is used in the LXX is Isa 28:16, and there it clearly refers to a cornerstone that is part of a foundation. Furthermore, the imagery in this context has the building growing off the cornerstone upward, whereas if Christ were the capstone, he would not assume his position until the building was finished, which vv. 21-22 argue against.

[2:21]  ²⁵ tn Grk “in whom” (v. 21 is a relative clause, subordinate to v. 20).

[2:21]  ²⁶ tc Although several important witnesses (א¹ A C P 6 81 326 1739^c 1881) have πᾶσα ἡ οἰκοδομή (pasa Jh oikodomh), instead of πᾶσα οἰκοδομή (the reading of א* B D F G Ψ 33 1739* Ï), the article is almost surely a scribal addition intended to clarify the meaning of the text, for with the article the meaning is unambiguously “the whole building.”

[3:6]  ²⁷ sn The phrase through the gospel is placed last in the sentence in Greek for emphasis. It has been moved forward for clarity.

[3:6]  ²⁸ tn Grk “and fellow members.”

[3:11]  ²⁹ tn See the note on “fellow slave” in 1:7.