Romans 4:11
Context4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 1 so that he would become 2 the father of all those who believe but have never been circumcised, 3 that they too could have righteousness credited to them.
Romans 4:24
Context4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.
Romans 1:17
Context1:17 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
Romans 3:22
Context3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 8 for all who believe. For there is no distinction,
Romans 5:18-19
Context5:18 Consequently, 9 just as condemnation 10 for all people 11 came 12 through one transgression, 13 so too through the one righteous act 14 came righteousness leading to life 15 for all people. 5:19 For just as through the disobedience of the one man 16 many 17 were made sinners, so also through the obedience of one man 18 many 19 will be made righteous.
Isaiah 45:24-25
Context45:24 they will say about me,
“Yes, the Lord is a powerful deliverer.”’” 20
All who are angry at him will cower before him. 21
45:25 All the descendants of Israel will be vindicated by the Lord
and will boast in him. 22
Isaiah 54:17
Context54:17 No weapon forged to be used against you will succeed;
you will refute everyone who tries to accuse you. 23
This is what the Lord will do for his servants –
I will vindicate them,” 24
says the Lord.
Jeremiah 22:6
Context22:6 “‘For the Lord says concerning the palace of the king of Judah,
“This place looks like a veritable forest of Gilead to me.
It is like the wooded heights of Lebanon in my eyes.
But I swear that I will make it like a wilderness
whose towns have all been deserted. 25
Jeremiah 33:16
Context33:16 Under his rule Judah will enjoy safety 26 and Jerusalem 27 will live in security. At that time Jerusalem will be called “The Lord has provided us with justice.” 28
Daniel 9:24
Context9:24 “Seventy weeks 29 have been determined
concerning your people and your holy city
to put an end to 30 rebellion,
to bring sin 31 to completion, 32
to atone for iniquity,
to bring in perpetual 33 righteousness,
to seal up 34 the prophetic vision, 35
and to anoint a most holy place. 36
Daniel 9:1
Context9:1 In the first year of Darius 37 son of Ahasuerus, 38 who was of Median descent and who had been 39 appointed king over the Babylonian 40 empire –
Colossians 1:1-2
Context1:1 From Paul, 41 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 42 brothers and sisters 43 in Christ, at Colossae. Grace and peace to you 44 from God our Father! 45
Colossians 1:21
Context1:21 And you were at one time strangers and enemies in your 46 minds 47 as expressed through 48 your evil deeds,
Philippians 3:9
Context3:9 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 49 – a righteousness from God that is in fact 50 based on Christ’s 51 faithfulness. 52
Philippians 3:2
Context3:2 Beware of the dogs, 53 beware of the evil workers, beware of those who mutilate the flesh! 54
Philippians 1:1
Context1:1 From Paul 55 and Timothy, slaves 56 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 57 with the overseers 58 and deacons.
[4:11] 1 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 2 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 3 tn Grk “through uncircumcision.”
[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.
[3:22] 8 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.
[5:18] 9 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
[5:18] 10 tn Grk “[it is] unto condemnation for all people.”
[5:18] 11 tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.
[5:18] 12 tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.
[5:18] 13 sn One transgression refers to the sin of Adam in Gen 3:1-24.
[5:18] 14 sn The one righteous act refers to Jesus’ death on the cross.
[5:18] 15 tn Grk “righteousness of life.”
[5:19] 16 sn Here the one man refers to Adam (cf. 5:14).
[5:19] 18 sn One man refers here to Jesus Christ.
[45:24] 20 tn Heb “‘Yes, in the Lord,’ one says about me, ‘is deliverance and strength.’”
[45:24] 21 tn Heb “will come to him and be ashamed.”
[45:25] 22 tn Heb “In the Lord all the offspring of Israel will be vindicated and boast.”
[54:17] 23 tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”
[54:17] 24 tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”
[22:6] 25 tn Heb “Gilead you are to me, the height of Lebanon, but I will surely make you a wilderness [with] cities uninhabited.” The points of comparison are made explicit in the translation for the sake of clarity. See the study note for further explanation. For the use of the preposition לְ (lamed) = “in my eyes/in my opinion” see BDB 513 s.v. לְ 5.a(d) and compare Jonah 3:3; Esth 10:3. For the use of the particles אִם לֹא (’im lo’) to introduce an emphatic oath see BDB 50 s.v. אִם 1.b(2).
[33:16] 26 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] 27 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[33:16] 28 tn Heb “And this is what will be called to it: ‘The
[9:24] 29 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] 30 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] 31 tc The present translation reads the Qere (singular), rather than the Kethib (plural).
[9:24] 32 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] 33 tn Or “everlasting.”
[9:24] 34 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] 35 tn Heb “vision and prophecy.” The expression is a hendiadys.
[9:24] 36 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.
[9:1] 37 sn The identity of this Darius is a major problem in correlating the biblical material with the extra-biblical records of this period. Most modern scholars treat the reference as a mistaken allusion to Darius Hystaspes (ca. 522-486
[9:1] 38 tc The LXX reads “Xerxes.” This is the reading used by some English versions (e.g., NIV, NCV, TEV, CEV). Most other English versions retain the Hebrew name “Ahasuerus.”
[9:1] 39 tc The present translation follows the MT in reading a Hophal (i.e., passive). Theodotion, the Syriac, and the Vulgate all presuppose the Hiphil (i.e., active). Even though this is the only occurrence of the Hophal of this verb in the Bible, there is no need to emend the vocalization to the Hiphil.
[9:1] 40 tn Heb “was made king over the kingdom of the Chaldeans.”
[1:1] 41 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] 42 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] 43 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] 44 tn Or “Grace to you and peace.”
[1:2] 45 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
[1:21] 46 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 47 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] 48 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] 49 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] 50 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] 51 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] 52 tn Or “based on faith.”
[3:2] 53 sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.
[3:2] 54 tn Grk “beware of the mutilation.”
[1:1] 55 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 56 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] 57 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
[1:1] 58 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.