Roma 1:16-17
Konteks1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. 1 1:17 For the righteousness 2 of God is revealed in the gospel 3 from faith to faith, 4 just as it is written, “The righteous by faith will live.” 5
Roma 3:22
Konteks3:22 namely, the righteousness of God through the faithfulness of Jesus Christ 6 for all who believe. For there is no distinction,
Roma 3:26--5:1
Konteks3:26 This was 7 also to demonstrate 8 his righteousness in the present time, so that he would be just 9 and the justifier of the one who lives because of Jesus’ faithfulness. 10
3:27 Where, then, is boasting? 11 It is excluded! By what principle? 12 Of works? No, but by the principle of faith! 3:28 For we consider that a person 13 is declared righteous by faith apart from the works of the law. 14 3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too! 3:30 Since God is one, 15 he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify 16 the law through faith? Absolutely not! Instead 17 we uphold the law.
4:1 What then shall we say that Abraham, our ancestor according to the flesh, 18 has discovered regarding this matter? 19 4:2 For if Abraham was declared righteous 20 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 21 to him as righteousness.” 22 4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. 23 4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, 24 his faith is credited as righteousness.
4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
4:7 “Blessed 25 are those whose lawless deeds are forgiven, and whose sins are covered;
4:8 blessed is the one 26 against whom the Lord will never count 27 sin.” 28
4:9 Is this blessedness 29 then for 30 the circumcision 31 or also for 32 the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” 33 4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised! 4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, 34 so that he would become 35 the father of all those who believe but have never been circumcised, 36 that they too could have righteousness credited to them. 4:12 And he is also the father of the circumcised, 37 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. 38
4:13 For the promise 39 to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith. 4:14 For if they become heirs by the law, faith is empty and the promise is nullified. 40 4:15 For the law brings wrath, because where there is no law there is no transgression 41 either. 4:16 For this reason it is by faith so that it may be by grace, 42 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, 43 who is the father of us all 4:17 (as it is written, “I have made you the father of many nations”). 44 He is our father 45 in the presence of God whom he believed – the God who 46 makes the dead alive and summons the things that do not yet exist as though they already do. 47 4:18 Against hope Abraham 48 believed 49 in hope with the result that he became the father of many nations 50 according to the pronouncement, 51 “so will your descendants be.” 52 4:19 Without being weak in faith, he considered 53 his own body as dead 54 (because he was about one hundred years old) and the deadness of Sarah’s womb. 4:20 He 55 did not waver in unbelief about the promise of God but was strengthened in faith, giving glory to God. 4:21 He was 56 fully convinced that what God 57 promised he was also able to do. 4:22 So indeed it was credited to Abraham 58 as righteousness.
4:23 But the statement it was credited to him 59 was not written only for Abraham’s 60 sake, 4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead. 4:25 He 61 was given over 62 because of our transgressions and was raised for the sake of 63 our justification. 64
5:1 65 Therefore, since we have been declared righteous by faith, we have 66 peace with God through our Lord Jesus Christ,
Roma 10:8-11
Konteks10:8 But what does it say? “The word is near you, in your mouth and in your heart” 67 (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord 68 and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness 69 and with the mouth one confesses and thus has salvation. 70 10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” 71
Roma 10:17
Konteks10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word 72 of Christ. 73
[1:16] 1 sn Here the Greek refers to anyone who is not Jewish.
[1:17] 2 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] 3 tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.
[1:17] 4 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] 5 sn A quotation from Hab 2:4.
[3:22] 6 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] 7 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] 8 tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.
[3:26] 10 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.”
[3:27] 11 tn Although a number of interpreters understand the “boasting” here to refer to Jewish boasting, others (e.g. C. E. B. Cranfield, “‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 96) take the phrase to refer to all human boasting before God.
[3:27] 12 tn Grk “By what sort of law?”
[3:28] 13 tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).
[3:28] 14 tn See the note on the phrase “works of the law” in Rom 3:20.
[3:30] 15 tn Grk “but if indeed God is one.”
[3:31] 16 tn Grk “render inoperative.”
[3:31] 17 tn Grk “but” (Greek ἀλλά, alla).
[4:1] 18 tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).
[4:2] 20 tn Or “was justified.”
[4:3] 21 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] 22 sn A quotation from Gen 15:6.
[4:4] 23 tn Grk “not according to grace but according to obligation.”
[4:5] 24 tn Or “who justifies the ungodly.”
[4:8] 26 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[4:8] 27 tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.
[4:8] 28 sn A quotation from Ps 32:1-2.
[4:9] 31 sn See the note on “circumcision” in 2:25.
[4:9] 33 sn A quotation from Gen 15:6.
[4:11] 34 tn Grk “of the faith, the one [existing] in uncircumcision.”
[4:11] 35 tn Grk “that he might be,” giving the purpose of v. 11a.
[4:11] 36 tn Grk “through uncircumcision.”
[4:12] 37 tn Grk “the father of circumcision.”
[4:12] 38 tn Grk “the ‘in-uncircumcision faith’ of our father Abraham.”
[4:13] 39 sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).
[4:14] 40 tn Grk “rendered inoperative.”
[4:16] 42 tn Grk “that it might be according to grace.”
[4:16] 43 tn Grk “those who are of the faith of Abraham.”
[4:17] 44 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] 45 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] 46 tn “The God” is not in the Greek text but is supplied for clarity.
[4:17] 47 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] 48 tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.
[4:18] 49 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] 50 sn A quotation from Gen 17:5.
[4:18] 51 tn Grk “according to that which had been spoken.”
[4:18] 52 sn A quotation from Gen 15:5.
[4:19] 53 tc Most
[4:19] 54 tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA27 includes the word in brackets, indicating doubt as to its authenticity.
[4:20] 55 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[4:21] 56 tn Grk “and being.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[4:21] 57 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[4:22] 58 tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.
[4:23] 59 tn A quotation from Gen 15:6.
[4:23] 60 tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.
[4:25] 61 tn Grk “who,” referring to Jesus. 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.
[4:25] 62 tn Or “handed over.”
[4:25] sn The verb translated given over (παραδίδωμι, paradidwmi) is also used in Rom 1:24, 26, 28 to describe God giving people over to sin. But it is also used frequently in the gospels to describe Jesus being handed over (or delivered up, betrayed) by sinful men for crucifixion (cf., e.g., Matt 26:21; 27:4; Mark 8:31; 9:31; 10:33; 15:15; Luke 20:20; 22:24; 24:7). It is probable that Paul has both ideas in mind: Jesus was handed over by sinners, but even this betrayal was directed by the Father for our sake (because of our transgressions).
[4:25] 63 tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.
[4:25] 64 sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.
[5:1] 65 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 66 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 0220vid 104 365 1241 1505 1506 1739c 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 (0220vid, 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 0220vid, 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.
[10:8] 67 sn A quotation from Deut 30:14.
[10:9] 68 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
[10:10] 69 tn Grk “believes to righteousness.”
[10:10] 70 tn Grk “confesses to salvation.”
[10:11] 71 sn A quotation from Isa 28:16.
[10:17] 72 tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.
[10:17] 73 tc Most
[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.
