Lukas 14:10-11

14:10 But when you are invited, go and take the least important place, so that when your host ¹  approaches he will say to you, ‘Friend, move up here to a better place.’ ²  Then you will be honored in the presence of all who share the meal with you. 14:11 For everyone who exalts himself will be humbled, but ³  the one who humbles ⁴  himself will be exalted.”

Roma 3:22-24

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ⁵  for all who believe. For there is no distinction, 3:23 for all have sinned and fall short of the glory of God. 3:24 But they are justified ⁶  freely by his grace through the redemption that is in Christ Jesus.

Roma 3:30

3:30 Since God is one, ⁷  he will justify the circumcised by faith and the uncircumcised through faith.

Efesus 3:6

3:6 namely, that through the gospel ⁸  the Gentiles are fellow heirs, fellow members ⁹  of the body, and fellow partakers of the promise in Christ Jesus.

[14:10]  ¹ tn Grk “the one who invited you.”

[14:10]  ² tn Grk “Go up higher.” This means to move to a more important place.

[14:11]  ³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context, which involves the reversal of expected roles.

[14:11]  ⁴ sn The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14.

[3:22]  ⁵ 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.

[3:22]  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.

[3:24]  ⁶ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:30]  ⁷ tn Grk “but if indeed God is one.”

[3:6]  ⁸ 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]  ⁹ tn Grk “and fellow members.”