Romans 4:6

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

Romans 4:11

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, 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 4:22

4:22 So indeed it was credited to Abraham ⁴  as righteousness.

Galatians 2:16

2:16 yet we know ⁵  that no one ⁶  is justified by the works of the law ⁷  but by the faithfulness of Jesus Christ. ⁸  And ⁹  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹⁰  and not by the works of the law, because by the works of the law no one ¹¹  will be justified.

Galatians 3:6

3:6 Just as Abraham believed God, and it was credited to him as righteousness, ¹² 

James 2:23

2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ¹³  and he was called God’s friend. ¹⁴ 

[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.”

[4:22]  ⁴ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[2:16]  ⁵ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁶ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ⁷ sn The law is a reference to the law of Moses.

[2:16]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹¹ tn Or “no human being”; Grk “flesh.”

[3:6]  ¹² sn A quotation from Gen 15:6.

[2:23]  ¹³ sn A quotation from Gen 15:6.

[2:23]  ¹⁴ sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”