Roma 3:30

3:30 Since God is one, ¹  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:2-5

4:2 For if Abraham was declared righteous ²  by the works of the law, he has something to boast about – but not before God. 4:3 For what does the scripture say? “Abraham believed God, and it was credited ³  to him as righteousness.” ⁴  4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁵  4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁶  his faith is credited as righteousness.

Mazmur 143:2

143:2 Do not sit in judgment on ⁷  your servant,

for no one alive is innocent before you. ⁸ 

Lukas 18:14

18:14 I tell you that this man went down to his home justified ⁹  rather than the Pharisee. ¹⁰  For everyone who exalts ¹¹  himself will be humbled, but he who humbles himself will be exalted.”

Kisah Para Rasul 13:39

13:39 and by this one ¹²  everyone who believes is justified ¹³  from everything from which the law of Moses could not justify ¹⁴  you. ¹⁵ 

Galatia 2:16

2:16 yet we know ¹⁶  that no one ¹⁷  is justified by the works of the law ¹⁸  but by the faithfulness of Jesus Christ. ¹⁹  And ²⁰  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ²¹  and not by the works of the law, because by the works of the law no one ²²  will be justified.

Galatia 5:4

5:4 You who are trying to be declared righteous ²³  by the law have been alienated ²⁴  from Christ; you have fallen away from grace!

Yakobus 2:21-25

2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ²⁵  and he was called God’s friend. ²⁶  2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?

[3:30]  ¹ tn Grk “but if indeed God is one.”

[4:2]  ² tn Or “was justified.”

[4:3]  ³ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ⁴ sn A quotation from Gen 15:6.

[4:4]  ⁵ tn Grk “not according to grace but according to obligation.”

[4:5]  ⁶ tn Or “who justifies the ungodly.”

[143:2]  ⁷ tn Heb “do not enter into judgment with.”

[143:2]  ⁸ tn Heb “for no one living is innocent before you.”

[18:14]  ⁹ sn The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified.

[18:14]  ¹⁰ tn Grk “the other”; the referent (the Pharisee, v. 10) has been specified in the translation for clarity.

[18:14]  ¹¹ sn Everyone who exalts himself. See Luke 14:11. Jesus often called for humility and condemned those who sought honor.

[13:39]  ¹² sn This one refers here to Jesus.

[13:39]  ¹³ tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ¹⁴ tn Or “could not free.”

[13:39]  ¹⁵ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

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

[2:16]  ¹⁷ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹⁸ sn The law is a reference to the law of Moses.

[2:16]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ²² tn Or “no human being”; Grk “flesh.”

[5:4]  ²³ tn Or “trying to be justified.” The verb δικαιοῦσθε (dikaiousqe) has been translated as a conative present (see ExSyn 534).

[5:4]  ²⁴ tn Or “estranged”; BDAG 526 s.v. καταργέω 4 states, “Of those who aspire to righteousness through the law κ. ἀπὸ Χριστοῦ be estranged from Christ Gal 5:4.”

[2:23]  ²⁵ sn A quotation from Gen 15:6.

[2:23]  ²⁶ 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.”