Mazmur 71:2

71:2 Vindicate me by rescuing me! ¹ 

Listen to me! ²  Deliver me! ³ 

Mazmur 71:15

71:15 I will tell about your justice,

and all day long proclaim your salvation, ⁴ 

though I cannot fathom its full extent. ⁵ 

Mazmur 71:19

71:19 Your justice, O God, extends to the skies above; ⁶ 

you have done great things. ⁷ 

O God, who can compare to you? ⁸ 

Mazmur 71:24

71:24 All day long my tongue will also tell about your justice,

for those who want to harm me ⁹  will be embarrassed and ashamed. ¹⁰ 

Mazmur 51:14

51:14 Rescue me from the guilt of murder, ¹¹  O God, the God who delivers me!

Then my tongue will shout for joy because of your deliverance. ¹² 

Matius 6:33

6:33 But above all pursue his kingdom ¹³  and righteousness, and all these things will be given to you as well.

Roma 1:17

1:17 For the righteousness ¹⁴  of God is revealed in the gospel ¹⁵  from faith to faith, ¹⁶  just as it is written, “The righteous by faith will live.” ¹⁷ 

Roma 3:21

3:21 But now ¹⁸  apart from the law the righteousness of God (which is attested by the law and the prophets) ¹⁹  has been disclosed –

Roma 10:3

10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness.

Filipi 3:9

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 ²⁰  – a righteousness from God that is in fact ²¹  based on Christ’s ²²  faithfulness. ²³ 

Filipi 3:2

3:2 Beware of the dogs, ²⁴  beware of the evil workers, beware of those who mutilate the flesh! ²⁵ 

Filipi 1:6

1:6 For I am sure of this very thing, ²⁶  that the one ²⁷  who began a good work in ²⁸  you will perfect it ²⁹  until the day of Christ Jesus.

[71:2]  ¹ tn Heb “in your vindication rescue me and deliver me.” Ps 31:1 omits “and deliver me.”

[71:2]  ² tn Heb “turn toward me your ear.”

[71:2]  ³ tn Ps 31:2 adds “quickly” before “deliver.”

[71:15]  ⁴ tn Heb “my mouth declares your vindication, all the day your deliverance.”

[71:15]  ⁵ tn Heb “though I do not know [the] numbers,” that is, the tally of God’s just and saving acts. HALOT 768 s.v. סְפֹרוֹת understands the plural noun to mean “the art of writing.”

[71:19]  ⁶ tn Heb “your justice, O God, [is] unto the height.” The Hebrew term מָרוֹם (marom, “height”) is here a title for the sky/heavens.

[71:19]  sn Extends to the skies above. Similar statements are made in Pss 36:5 and 57:10.

[71:19]  ⁷ tn Heb “you who have done great things.”

[71:19]  ⁸ tn Or “Who is like you?”

[71:24]  ⁹ tn Heb “those who seek my harm.”

[71:24]  ¹⁰ tn Heb “will have become embarrassed and ashamed.” The perfect verbal forms function here as future perfects, indicating future actions which will precede chronologically the action expressed by the main verb in the preceding line.

[51:14]  ¹¹ tn Heb “from bloodshed.” “Bloodshed” here stands by metonymy for the guilt which it produces.

[51:14]  ¹² tn Heb “my tongue will shout for joy your deliverance.” Another option is to take the prefixed verbal form as a jussive, “may my tongue shout for joy.” However, the pattern in vv. 12-15 appears to be prayer/request (see vv. 12, 14a, 15a) followed by promise/vow (see vv. 13, 14b, 15b).

[6:33]  ¹³ tc ‡ Most mss (L W Θ 0233 Ë^1,13 33 Ï lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (thn basileian tou qeou kai thn dikaiosunhn aujtou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B pc sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία – especially θεοῦ or οὐρανῶν (ouranwn) – but this argument cuts both ways: Although he might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be original. NA²⁷ includes the words in brackets, indicating doubt as to their authenticity.

[6:33]  sn God’s kingdom is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong.

[1:17]  ¹⁴ 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]  ¹⁵ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ¹⁶ 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]  ¹⁷ sn A quotation from Hab 2:4.

[3:21]  ¹⁸ tn Νυνὶ δέ (Nuni de, “But now”) could be understood as either (1) logical or (2) temporal in force, but most recent interpreters take it as temporal, referring to a new phase in salvation history.

[3:21]  ¹⁹ tn Grk “being witnessed by the law and the prophets,” a remark which is virtually parenthetical to Paul’s argument.

[3:9]  ²⁰ 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]  ²¹ 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]  ²² 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]  ²³ tn Or “based on faith.”

[3:2]  ²⁴ sn Dogs is a figurative reference to false teachers whom Paul regards as just as filthy as dogs.

[3:2]  ²⁵ tn Grk “beware of the mutilation.”

[1:6]  ²⁶ tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.

[1:6]  ²⁷ tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.

[1:6]  ²⁸ tn Or “among.”

[1:6]  ²⁹ tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.