Roma 5:9

5:9 Much more then, because we have now been declared righteous ¹  by his blood, ²  we will be saved through him from God’s wrath. ³ 

Roma 5:18

5:18 Consequently, ⁴  just as condemnation ⁵  for all people ⁶  came ⁷  through one transgression, ⁸  so too through the one righteous act ⁹  came righteousness leading to life ¹⁰  for all people.

Roma 1:17

1:17 For the righteousness ¹¹  of God is revealed in the gospel ¹²  from faith to faith, ¹³  just as it is written, “The righteous by faith will live.” ¹⁴ 

Roma 3:22

3:22 namely, the righteousness of God through the faithfulness of Jesus Christ ¹⁵  for all who believe. For there is no distinction,

Roma 3:26-28

3:26 This was ¹⁶  also to demonstrate ¹⁷  his righteousness in the present time, so that he would be just ¹⁸  and the justifier of the one who lives because of Jesus’ faithfulness. ¹⁹ 

3:27 Where, then, is boasting? ²⁰  It is excluded! By what principle? ²¹  Of works? No, but by the principle of faith! 3:28 For we consider that a person ²²  is declared righteous by faith apart from the works of the law. ²³ 

Roma 3:30

3:30 Since God is one, ²⁴  he will justify the circumcised by faith and the uncircumcised through faith.

Roma 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ²⁵  his faith is credited as righteousness.

Roma 4:24-25

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 ²⁶  was given over ²⁷  because of our transgressions and was raised for the sake of ²⁸  our justification. ²⁹ 

Roma 9:30

Israel’s Rejection Culpable

9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith,

Roma 10:10

10:10 For with the heart one believes and thus has righteousness ³⁰  and with the mouth one confesses and thus has salvation. ³¹ 

[5:9]  ¹ tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ² tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ³ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[5:18]  ⁴ 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]  ⁵ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ⁶ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ⁷ 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]  ⁸ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ⁹ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ¹⁰ tn Grk “righteousness of life.”

[1:17]  ¹¹ 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]  ¹² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ¹³ 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]  ¹⁴ sn A quotation from Hab 2:4.

[3:22]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ¹⁸ tn Or “righteous.”

[3:26]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Grk “By what sort of law?”

[3:28]  ²² tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ²³ tn See the note on the phrase “works of the law” in Rom 3:20.

[3:30]  ²⁴ tn Grk “but if indeed God is one.”

[4:5]  ²⁵ tn Or “who justifies the ungodly.”

[4:25]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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.

[10:10]  ³⁰ tn Grk “believes to righteousness.”

[10:10]  ³¹ tn Grk “confesses to salvation.”