Roma 4:16

4:16 For this reason it is by faith so that it may be by grace, ¹  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, ²  who is the father of us all

Roma 5:16-19

5:16 And the gift is not like the one who sinned. ³  For judgment, resulting from the one transgression, ⁴  led to condemnation, but ⁵  the gracious gift from the many failures ⁶  led to justification. 5:17 For if, by the transgression of the one man, ⁷  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ⁸  just as condemnation ⁹  for all people ¹⁰  came ¹¹  through one transgression, ¹²  so too through the one righteous act ¹³  came righteousness leading to life ¹⁴  for all people. 5:19 For just as through the disobedience of the one man ¹⁵  many ¹⁶  were made sinners, so also through the obedience of one man ¹⁷  many ¹⁸  will be made righteous.

Roma 5:1

The Expectation of Justification

5:1 ¹⁹ Therefore, since we have been declared righteous by faith, we have ²⁰  peace with God through our Lord Jesus Christ,

Kolose 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²¹  all patience and steadfastness, joyfully

Efesus 2:7-10

2:7 to demonstrate in the coming ages ²²  the surpassing wealth of his grace in kindness toward ²³  us in Christ Jesus. 2:8 For by grace you are saved ²⁴  through faith, ²⁵  and this is not from yourselves, it is the gift of God; 2:9 it is not from ²⁶  works, so that no one can boast. ²⁷  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ²⁸ 

Titus 3:5-7

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ²⁹  through Jesus Christ our Savior. 3:7 And so, ³⁰  since we have been justified by his grace, we become heirs with the confident expectation of eternal life.” ³¹ 

[4:16]  ¹ tn Grk “that it might be according to grace.”

[4:16]  ² tn Grk “those who are of the faith of Abraham.”

[5:16]  ³ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ⁴ tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ⁶ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ⁷ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ⁸ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ⁹ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ¹⁰ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ¹¹ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ¹² sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ¹³ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁴ tn Grk “righteousness of life.”

[5:19]  ¹⁵ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ¹⁶ tn Grk “the many.”

[5:19]  ¹⁷ sn One man refers here to Jesus Christ.

[5:19]  ¹⁸ tn Grk “the many.”

[5:1]  ¹⁹ sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.

[5:1]  ²⁰ tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א¹ B² F G P Ψ 0220^vid 104 365 1241 1505 1506 1739^c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS⁴ appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220^vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א¹ might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220^vid, probably א¹ 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA²⁷ as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.

[1:11]  ²¹ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.

[2:7]  ²² tn Or possibly “to the Aeons who are about to come.”

[2:7]  ²³ tn Or “upon.”

[2:8]  ²⁴ tn See note on the same expression in v. 5.

[2:8]  ²⁵ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ²⁶ tn Or “not as a result of.”

[2:9]  ²⁷ tn Grk “lest anyone should boast.”

[2:10]  ²⁸ tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.

[3:6]  ²⁹ tn Or “on us richly.”

[3:7]  ³⁰ tn This is the conclusion of a single, skillfully composed sentence in Greek encompassing Titus 3:4-7. Showing the goal of God’s merciful salvation, v. 7 begins literally, “in order that, being justified…we might become heirs…”

[3:7]  ³¹ tn Grk “heirs according to the hope of eternal life.”