Roma 4:12

4:12 And he is also the father of the circumcised, ¹  who are not only circumcised, but who also walk in the footsteps of the faith that our father Abraham possessed when he was still uncircumcised. ² 

Roma 4:16-18

4:16 For this reason it is by faith so that it may be by grace, ³  with the result that the promise may be certain to all the descendants – not only to those who are under the law, but also to those who have the faith of Abraham, ⁴  who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). ⁵  He is our father ⁶  in the presence of God whom he believed – the God who ⁷  makes the dead alive and summons the things that do not yet exist as though they already do. ⁸  4:18 Against hope Abraham ⁹  believed ¹⁰  in hope with the result that he became the father of many nations ¹¹  according to the pronouncement, ¹²  “so will your descendants be.” ¹³ 

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁴  for all who believe. For there is no distinction,

Roma 3:26

3:26 This was ¹⁵  also to demonstrate ¹⁶  his righteousness in the present time, so that he would be just ¹⁷  and the justifier of the one who lives because of Jesus’ faithfulness. ¹⁸ 

Roma 9:6

9:6 It is not as though the word of God had failed. For not all those who are descended from Israel are truly Israel, ¹⁹ 

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ²⁰ 

yet the one who believes in him will not be put to shame.” ²¹ 

Roma 10:4

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

Roma 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ²² 

Matius 8:11

8:11 I tell you, many will come from the east and west to share the banquet ²³  with Abraham, Isaac, and Jacob ²⁴  in the kingdom of heaven,

Matius 16:16

16:16 Simon Peter answered, ²⁵  “You are the Christ, ²⁶  the Son of the living God.”

Lukas 19:9

19:9 Then ²⁷  Jesus said to him, “Today salvation ²⁸  has come to this household, ²⁹  because he too is a son of Abraham! ³⁰ 

Yohanes 3:15-16

3:15 so that everyone who believes in him may have eternal life.” ³¹ 

3:16 For this is the way ³²  God loved the world: He gave his one and only ³³  Son, so that everyone who believes in him will not perish ³⁴  but have eternal life. ³⁵ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ³⁶  the Son will not see life, but God’s wrath ³⁷  remains ³⁸  on him.

Yohanes 6:35

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ³⁹ 

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁴⁰  at the last day.” ⁴¹ 

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁴²  at the last day.” ⁴³ 

Yohanes 6:47

6:47 I tell you the solemn truth, ⁴⁴  the one who believes ⁴⁵  has eternal life. ⁴⁶ 

Yohanes 7:38-39

7:38 let the one who believes in me drink. ⁴⁷  Just as the scripture says, ‘From within him ⁴⁸  will flow rivers of living water.’” ⁴⁹  7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁵⁰  because Jesus was not yet glorified.) ⁵¹ 

Yohanes 8:33

8:33 “We are descendants ⁵²  of Abraham,” they replied, ⁵³  “and have never been anyone’s slaves! How can you say, ⁵⁴  ‘You will become free’?”

Yohanes 11:25-26

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁵⁵  even if he dies, 11:26 and the one who lives and believes in me will never die. ⁵⁶  Do you believe this?”

Galatia 3:7

3:7 so then, understand ⁵⁷  that those who believe are the sons of Abraham. ⁵⁸ 

Galatia 3:22

3:22 But the scripture imprisoned ⁵⁹  everything and everyone ⁶⁰  under sin so that the promise could be given – because of the faithfulness ⁶¹  of Jesus Christ – to those who believe.

Galatia 3:29

3:29 And if you belong to Christ, then you are Abraham’s descendants, ⁶²  heirs according to the promise.

Galatia 6:16

6:16 And all who will behave ⁶³  in accordance with this rule, peace and mercy be on them, and on the Israel of God. ⁶⁴ 

[4:12]  ¹ tn Grk “the father of circumcision.”

[4:12]  ² tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”

[4:16]  ³ tn Grk “that it might be according to grace.”

[4:16]  ⁴ tn Grk “those who are of the faith of Abraham.”

[4:17]  ⁵ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ⁶ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ⁷ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁸ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:18]  ⁹ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ¹⁰ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ¹¹ sn A quotation from Gen 17:5.

[4:18]  ¹² tn Grk “according to that which had been spoken.”

[4:18]  ¹³ sn A quotation from Gen 15:5.

[3:22]  ¹⁴ 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.

[3:26]  ¹⁵ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ¹⁶ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹⁷ tn Or “righteous.”

[3:26]  ¹⁸ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[9:6]  ¹⁹ tn Grk “For not all those who are from Israel are Israel.”

[9:33]  ²⁰ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²¹ sn A quotation from Isa 28:16; 8:14.

[10:11]  ²² sn A quotation from Isa 28:16.

[8:11]  ²³ tn Grk “and recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away. The word “banquet” has been supplied to clarify for the modern reader the festive nature of the imagery. The banquet imagery is a way to describe the fellowship and celebration of being among the people of God at the end.

[8:11]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[8:11]  ²⁴ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[16:16]  ²⁵ tn Grk “And answering, Simon Peter said.”

[16:16]  ²⁶ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[16:16]  sn See the note on Christ in 1:16.

[19:9]  ²⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative

[19:9]  ²⁸ sn This is one of the few uses of the specific term salvation in Luke (1:69, 71, 77), though the concept runs throughout the Gospel.

[19:9]  ²⁹ sn The household is not a reference to the building, but to the people who lived within it (L&N 10.8).

[19:9]  ³⁰ sn Zacchaeus was personally affirmed by Jesus as a descendant (son) of Abraham and a member of God’s family.

[3:15]  ³¹ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.

[3:16]  ³² tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ³³ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ³⁴ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ³⁵ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:36]  ³⁶ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ³⁷ tn Or “anger because of evil,” or “punishment.”

[3:36]  ³⁸ tn Or “resides.”

[6:35]  ³⁹ tn Grk “the one who believes in me will not possibly thirst, ever.”

[6:35]  sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).

[6:40]  ⁴⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁴¹ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:40]  ⁴² tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁴³ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:47]  ⁴⁴ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁴⁵ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ⁴⁶ tn Compare John 6:40.

[7:38]  ⁴⁷ tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA²⁷, and UBS⁴. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τι διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) Ì⁶⁶ does place a full stop after πινέτω (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water – the Spirit – will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.

[7:38]  ⁴⁸ tn Or “out of the innermost part of his person”; Grk “out of his belly.”

[7:38]  ⁴⁹ sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.

[7:39]  ⁵⁰ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁵¹ sn This is a parenthetical note by the author.

[8:33]  ⁵² tn Grk “We are the seed” (an idiom).

[8:33]  ⁵³ tn Grk “They answered to him.”

[8:33]  ⁵⁴ tn Or “How is it that you say.”

[11:25]  ⁵⁵ tn That is, will come to life.

[11:26]  ⁵⁶ tn Grk “will never die forever.”

[3:7]  ⁵⁷ tn Grk “know.”

[3:7]  ⁵⁸ tn The phrase “sons of Abraham” is used here in a figurative sense to describe people who are connected to a personality, Abraham, by close nonmaterial ties. It is this personality that has defined the relationship and its characteristics (BDAG 1024-25 s.v. υἱός 2.c.α).

[3:22]  ⁵⁹ tn Or “locked up.”

[3:22]  ⁶⁰ 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]  ⁶¹ 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.

[3:29]  ⁶² tn Grk “seed.” See the note on the first occurrence of the word “descendant” in 3:16.

[6:16]  ⁶³ tn The same Greek verb, στοιχέω (stoicew), occurs in Gal 5:25.

[6:16]  ⁶⁴ tn The word “and” (καί) can be interpreted in two ways: (1) It could be rendered as “also” which would indicate that two distinct groups are in view, namely “all who will behave in accordance with this rule” and “the Israel of God.” Or (2) it could be rendered “even,” which would indicate that “all who behave in accordance with this rule” are “the Israel of God.” In other words, in this latter view, “even” = “that is.”