Roma 1:17

1:17 For the righteousness ¹  of God is revealed in the gospel ²  from faith to faith, ³  just as it is written, “The righteous by faith will live.” ⁴ 

Roma 2:1

The Condemnation of the Moralist

2:1 ⁵ Therefore ⁶  you are without excuse, ⁷  whoever you are, ⁸  when you judge someone else. ⁹  For on whatever grounds ¹⁰  you judge another, you condemn yourself, because you who judge practice the same things.

Roma 4:12

4:12 And he is also the father of the circumcised, ¹¹  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. ¹² 

Roma 8:30

8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Roma 9:4

9:4 who are Israelites. To them belong ¹³  the adoption as sons, ¹⁴  the glory, the covenants, the giving of the law, the temple worship, ¹⁵  and the promises.

Roma 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ¹⁶  would stand, not by works but by ¹⁷  his calling) ¹⁸  –

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹⁹  so that you may not be conceited: A partial hardening has happened to Israel ²⁰  until the full number ²¹  of the Gentiles has come in.

Roma 15:24

15:24 when I go to Spain. For I hope to visit you when I pass through and that you will help me ²²  on my journey there, after I have enjoyed your company for a while.

[1:17]  ¹ 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]  ² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³ 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]  ⁴ sn A quotation from Hab 2:4.

[2:1]  ⁵ sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27–30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).

[2:1]  ⁶ tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.

[2:1]  ⁷ tn That is, “you have nothing to say in your own defense” (so translated by TCNT).

[2:1]  ⁸ tn Grk “O man.”

[2:1]  ⁹ tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”

[2:1]  ¹⁰ tn Grk “in/by (that) which.”

[4:12]  ¹¹ tn Grk “the father of circumcision.”

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

[9:4]  ¹³ tn Grk “of whom.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:4]  ¹⁴ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB, ESV), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

[9:4]  ¹⁵ tn Or “cultic service.”

[9:11]  ¹⁶ tn Grk “God’s purpose according to election.”

[9:11]  ¹⁷ tn Or “not based on works but based on…”

[9:11]  ¹⁸ tn Grk “by the one who calls.”

[9:11]  sn The entire clause is something of a parenthetical remark.

[11:25]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ²⁰ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ²¹ tn Grk “fullness.”

[15:24]  ²² tn Grk “and to be helped by you.” The passive construction was changed to an active one in the translation.