Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹  for all who believe. For there is no distinction,

Roma 6:23

6:23 For the payoff ²  of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Roma 8:22

8:22 For we know that the whole creation groans and suffers together until now.

Roma 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Roma 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ³  of Christ. ⁴ 

Roma 11:5

11:5 So in the same way at the present time there is a remnant chosen by grace.

Roma 11:19

11:19 Then you will say, “The branches were broken off so that I could be grafted in.”

Roma 12:7

12:7 If it is service, he must serve; if it is teaching, he must teach;

Roma 14:1

Exhortation to Mutual Forbearance

14:1 Now receive the one who is weak in the faith, and do not have disputes over differing opinions. ⁵ 

Roma 14:18

14:18 For the one who serves Christ in this way is pleasing to God and approved by people. ⁶ 

Roma 16:11

16:11 Greet Herodion, my compatriot. ⁷  Greet those in the household of Narcissus who are in the Lord.

Roma 16:21

16:21 Timothy, my fellow worker, greets you; so do Lucius, Jason, and Sosipater, my compatriots. ⁸ 

[3:22]  ¹ 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.

[6:23]  ² tn A figurative extension of ὀψώνιον (oywnion), which refers to a soldier’s pay or wages. Here it refers to the end result of an activity, seen as something one receives back in return. In this case the activity is sin, and the translation “payoff” captures this thought. See also L&N 89.42.

[10:17]  ³ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁴ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:17]  tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

[14:1]  ⁵ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

[14:18]  ⁶ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

[16:11]  ⁷ tn Or “kinsman,” “relative,” “fellow countryman.”

[16:21]  ⁸ tn Grk “kinsmen, relatives, fellow countrymen.”