Ayub 9:20

9:20 Although I am innocent, ¹ 

my mouth ²  would condemn me; ³ 

although I am blameless,

it would declare me perverse. ⁴ 

Ayub 25:4

25:4 How then can a human being be righteous before God?

How can one born of a woman be pure? ⁵ 

Mazmur 143:2

143:2 Do not sit in judgment on ⁶  your servant,

for no one alive is innocent before you. ⁷ 

Yeremia 31:32

31:32 It will not be like the old ⁸  covenant that I made with their ancestors ⁹  when I delivered them ¹⁰  from Egypt. For they violated that covenant, even though I was like a faithful husband to them,” ¹¹  says the Lord. ¹² 

Lukas 10:25

The Parable of the Good Samaritan

10:25 Now ¹³  an expert in religious law ¹⁴  stood up to test Jesus, ¹⁵  saying, “Teacher, what must I do to inherit eternal life?” ¹⁶ 

Lukas 10:28

10:28 Jesus ¹⁷  said to him, “You have answered correctly; ¹⁸  do this, and you will live.”

Yohanes 1:17

1:17 For the law was given through Moses, but ¹⁹  grace and truth came about through Jesus Christ.

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ²⁰  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

Roma 4:15

4:15 For the law brings wrath, because where there is no law there is no transgression ²¹  either.

Roma 5:20

5:20 Now the law came in ²²  so that the transgression ²³  may increase, but where sin increased, grace multiplied all the more,

Roma 7:9-11

7:9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 7:10 and I died. So ²⁴  I found that the very commandment that was intended to bring life brought death! ²⁵  7:11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. ²⁶ 

Roma 8:3

8:3 For God achieved what the law could not do because ²⁷  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Roma 9:31

9:31 but Israel even though pursuing ²⁸  a law of righteousness ²⁹  did not attain it. ³⁰ 

Roma 10:4

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

Galatia 2:16

2:16 yet we know ³¹  that no one ³²  is justified by the works of the law ³³  but by the faithfulness of Jesus Christ. ³⁴  And ³⁵  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ³⁶  and not by the works of the law, because by the works of the law no one ³⁷  will be justified.

Galatia 2:19

2:19 For through the law I died to the law so that I may live to God.

Galatia 3:10-12

3:10 For all who ³⁸  rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” ³⁹  3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ⁴⁰  3:12 But the law is not based on faith, ⁴¹  but the one who does the works of the law ⁴²  will live by them. ⁴³ 

Galatia 3:21-25

3:21 Is the law therefore opposed to the promises of God? ⁴⁴  Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. ⁴⁵  3:22 But the scripture imprisoned ⁴⁶  everything and everyone ⁴⁷  under sin so that the promise could be given – because of the faithfulness ⁴⁸  of Jesus Christ – to those who believe.

Sons of God Are Heirs of Promise

3:23 Now before faith ⁴⁹  came we were held in custody under the law, being kept as prisoners ⁵⁰  until the coming faith would be revealed. 3:24 Thus the law had become our guardian ⁵¹  until Christ, so that we could be declared righteous ⁵²  by faith. 3:25 But now that faith has come, we are no longer under a guardian. ⁵³ 

Galatia 5:3

5:3 And I testify again to every man who lets himself be circumcised that he is obligated to obey ⁵⁴  the whole law.

Filipi 3:6-9

3:6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 3:7 But these assets I have come to regard as liabilities because of Christ. 3:8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! ⁵⁵  – that I may gain Christ, 3:9 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 ⁵⁶  – a righteousness from God that is in fact ⁵⁷  based on Christ’s ⁵⁸  faithfulness. ⁵⁹ 

Ibrani 7:19

7:19 for the law made nothing perfect. On the other hand a better hope is introduced, through which we draw near to God.

Ibrani 9:9-10

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink ⁶⁰  and various washings; they are external regulations ⁶¹  imposed until the new order came. ⁶² 

Ibrani 10:4

10:4 For the blood of bulls and goats cannot take away sins. ⁶³ 

Ibrani 10:11

10:11 And every priest stands day after day ⁶⁴  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

[9:20]  ¹ tn The idea is the same as that expressed in v. 15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (“although I am right”) Job knows that in a legal dispute he would be confused and would end up arguing against himself.

[9:20]  ² tn Some commentators wish to change this to “his mouth,” meaning God’s response to Job’s complaints. But the MT is far more expressive, and “my mouth” fits the context in which Job is saying that even though he is innocent, if he spoke in a court setting in the presence of God he would be overwhelmed, confused, and no doubt condemn himself.

[9:20]  ³ tn The verb has the declarative sense in the Hiphil, “to declare guilty [or wicked]” or “to condemn.”

[9:20]  ⁴ tn The verb עָקַשׁ (’aqash) means “to be twisted; to be tortuous.” The Piel has a meaning “to bend; to twist” (Mic 3:9) and “to pervert” (Jer 59:8). The form here is classified as a Hiphil, with the softening of the vowel i (see GKC 147 §53.n). It would then also be a declarative use of the Hiphil.

[25:4]  ⁵ sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).

[143:2]  ⁶ tn Heb “do not enter into judgment with.”

[143:2]  ⁷ tn Heb “for no one living is innocent before you.”

[31:32]  ⁸ tn The word “old” is not in the text but is implicit in the use of the word “new.” It is supplied in the translation for greater clarity.

[31:32]  ⁹ tn Heb “fathers.”

[31:32]  sn This refers to the Mosaic covenant which the nation entered into with God at Sinai and renewed on the plains of Moab. The primary biblical passages explicating this covenant are Exod 19–24 and the book of Deuteronomy; see as well the study note on Jer 11:2 for the form this covenant took and its relation to the warnings of the prophets. The renewed document of Deuteronomy was written down and provisions made for periodic public reading and renewal of commitment to it (Deut 31:9-13). Josiah had done this after the discovery of the book of the law (which was either Deuteronomy or a synopsis of it) early in the ministry of Jeremiah (2 Kgs 23:1-4; the date would be near 622 b.c. shortly after Jeremiah began prophesying in 627 [see the note on Jer 1:2]). But it is apparent from Jeremiah’s confrontation with Judah after that time that the commitment of the people was only superficial (cf. Jer 3:10). The prior history of the nations of Israel and Judah and Judah’s current practice had been one of persistent violation of this covenant despite repeated warnings of the prophets that God would punish them for that (see especially Jer 7, 11). Because of that, Israel had been exiled (cf., e.g., Jer 3:8), and now Judah was threatened with the same (cf., e.g., Jer 7:15). Jer 30–31 look forward to a time when both Israel and Judah will be regathered, reunited, and under a new covenant which includes the same stipulations but with a different relationship (v. 32).

[31:32]  ¹⁰ tn Heb “when I took them by the hand and led them out.”

[31:32]  ¹¹ tn Or “I was their master.” See the study note on 3:14.

[31:32]  sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

[31:32]  ¹² tn Heb “Oracle of the Lord.”

[10:25]  ¹³ tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[10:25]  ¹⁴ tn Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).

[10:25]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[10:25]  ¹⁶ sn The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”

[10:28]  ¹⁷ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

[10:28]  ¹⁸ sn Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.

[1:17]  ¹⁹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[3:19]  ²⁰ tn Grk “in,” “in connection with.”

[4:15]  ²¹ tn Or “violation.”

[5:20]  ²² tn Grk “slipped in.”

[5:20]  ²³ tn Or “trespass.”

[7:10]  ²⁴ tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[7:10]  ²⁵ tn Grk “and there was found in/for me the commandment which was for life – this was for death.”

[7:11]  ²⁶ tn Or “and through it killed me.”

[8:3]  ²⁷ tn Grk “in that.”

[9:31]  ²⁸ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ²⁹ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ³⁰ tn Grk “has not attained unto the law.”

[2:16]  ³¹ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ³² tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ³³ sn The law is a reference to the law of Moses.

[2:16]  ³⁴ 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]  sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[2:16]  ³⁵ 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]  ³⁶ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ³⁷ tn Or “no human being”; Grk “flesh.”

[3:10]  ³⁸ tn Grk “For as many as.”

[3:10]  ³⁹ tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

[3:10]  sn A quotation from Deut 27:26.

[3:11]  ⁴⁰ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ⁴¹ tn Grk “is not from faith.”

[3:12]  ⁴² 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]  ⁴³ 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.

[3:21]  ⁴⁴ tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì⁴⁶ B d Ambst lack the words. Ì⁴⁶ and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (a.d. 1087) virtually stands alone with the variant τοῦ Χριστοῦ (tou Cristou, “of Christ”). Nevertheless, if τοῦ θεοῦ were not part of the original text, it is the kind of variant that would be expected to show up early and often, especially in light of Paul’s usage elsewhere (Rom 4:20; 2 Cor 1:20). A slight preference should be given to the τοῦ θεοῦ over the omission. NA²⁷ rightly places the words in brackets, indicating doubts as to their authenticity.

[3:21]  ⁴⁵ tn Or “have been based on the law.”

[3:22]  ⁴⁶ tn Or “locked up.”

[3:22]  ⁴⁷ tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.

[3:22]  ⁴⁸ tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” 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; 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.

[3:22]  sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:23]  ⁴⁹ tn Or “the faithfulness [of Christ] came.”

[3:23]  ⁵⁰ tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì⁴⁶ א A B D* F G P Ψ 33 1739 al), C D¹ 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.

[3:23]  tn Grk “being confined.”

[3:24]  ⁵¹ tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.

[3:24]  ⁵² tn Or “be justified.”

[3:25]  ⁵³ tn See the note on the word “guardian” in v. 24. The punctuation of vv. 25, 26, and 27 is difficult to represent because of the causal connections between each verse. English style would normally require a comma either at the end of v. 25 or v. 26, but in so doing the translation would then link v. 26 almost exclusively with either v. 25 or v. 27; this would be problematic as scholars debate which two verses are to be linked. Because of this, the translation instead places a period at the end of each verse. This preserves some of the ambiguity inherent in the Greek and does not exclude any particular causal connection.

[5:3]  ⁵⁴ tn Or “keep”; or “carry out”; Grk “do.”

[3:8]  ⁵⁵ tn The word here translated “dung” was often used in Greek as a vulgar term for fecal matter. As such it would most likely have had a certain shock value for the readers. This may well be Paul’s meaning here, especially since the context is about what the flesh produces.

[3:9]  ⁵⁶ 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]  sn ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.

[3:9]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Or “based on faith.”

[9:10]  ⁶⁰ tn Grk “only for foods and drinks.”

[9:10]  ⁶¹ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ⁶² tn Grk “until the time of setting things right.”

[10:4]  ⁶³ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:11]  ⁶⁴ tn Or “daily,” “every day.”