Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹  the Son will not see life, but God’s wrath ²  remains ³  on him.

Roma 1:17

1:17 For the righteousness ⁴  of God is revealed in the gospel ⁵  from faith to faith, ⁶  just as it is written, “The righteous by faith will live.” ⁷ 

Galatia 2:16

2:16 yet we know ⁸  that no one ⁹  is justified by the works of the law ¹⁰  but by the faithfulness of Jesus Christ. ¹¹  And ¹²  we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ ¹³  and not by the works of the law, because by the works of the law no one ¹⁴  will be justified.

Galatia 3:11-12

3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. ¹⁵  3:12 But the law is not based on faith, ¹⁶  but the one who does the works of the law ¹⁷  will live by them. ¹⁸ 

Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹⁹  take no pleasure in him. ²⁰ 

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ²¹ 

Yohanes 5:10-12

5:10 So the Jewish leaders ²²  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ²³  5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ²⁴  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ²⁵  and walk’?” ²⁶ 

[3:36]  ¹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ² tn Or “anger because of evil,” or “punishment.”

[3:36]  ³ tn Or “resides.”

[1:17]  ⁴ 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]  ⁵ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ⁶ 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]  ⁷ sn A quotation from Hab 2:4.

[2:16]  ⁸ tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.

[2:16]  ⁹ tn Grk “no man,” but ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women.

[2:16]  ¹⁰ sn The law is a reference to the law of Moses.

[2:16]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”

[2:16]  ¹⁴ tn Or “no human being”; Grk “flesh.”

[3:11]  ¹⁵ tn Or “The one who is righteous by faith will live” (a quotation from Hab 2:4).

[3:12]  ¹⁶ tn Grk “is not from faith.”

[3:12]  ¹⁷ tn Grk “who does these things”; the referent (the works of the law, see 3:5) has been specified in the translation for clarity.

[3:12]  ¹⁸ sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.

[10:38]  ¹⁹ tn Grk “my soul.”

[10:38]  ²⁰ sn A quotation from Hab 2:4.

[10:1]  ²¹ tn Grk “those who approach.”

[5:10]  ²² tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ²³ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:11]  ²⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  ²⁵ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ²⁶ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.