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 2:3

2:3 And do you think, ⁵  whoever you are, when you judge ⁶  those who practice such things and yet do them yourself, ⁷  that you will escape God’s judgment?

Roma 2:5

2:5 But because of your stubbornness ⁸  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ⁹ 

Roma 2:13

2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ¹⁰ 

Roma 2:18

2:18 and know his will ¹¹  and approve the superior things because you receive instruction from the law, ¹² 

Roma 2:22

2:22 You who tell others not to commit adultery, do you commit adultery? You who abhor ¹³  idols, do you rob temples?

Roma 2:27

2:27 And will not the physically uncircumcised man ¹⁴  who keeps the law judge you who, despite ¹⁵  the written code ¹⁶  and circumcision, transgress the law?

Roma 3:5

3:5 But if our unrighteousness demonstrates ¹⁷  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ¹⁸  (I am speaking in human terms.) ¹⁹ 

Roma 4:18

4:18 Against hope Abraham ²⁰  believed ²¹  in hope with the result that he became the father of many nations ²²  according to the pronouncement, ²³  “so will your descendants be.” ²⁴ 

Roma 5:10

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life?

Roma 5:21

5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Roma 6:5

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ²⁵ 

Roma 6:14-15

6:14 For sin will have no mastery over you, because you are not under law but under grace.

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ²⁶  husband dies, she is released from the law of the marriage. ²⁷ 

Roma 8:21

8:21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children.

Roma 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ²⁸ 

Roma 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Roma 9:25

9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ²⁹  ‘My beloved.’” ³⁰ 

Roma 9:33

9:33 just as it is written,

“Look, I am laying in Zion a stone that will cause people to stumble

and a rock that will make them fall, ³¹ 

yet the one who believes in him will not be put to shame.” ³² 

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ³³  ‘Who will ascend into heaven?’” ³⁴  (that is, to bring Christ down)

Roma 10:9

10:9 because if you confess with your mouth that Jesus is Lord ³⁵  and believe in your heart that God raised him from the dead, you will be saved.

Roma 15:28

15:28 Therefore after I have completed this and have safely delivered this bounty to them, ³⁶  I will set out for Spain by way of you,

[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.

[2:3]  ⁵ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ⁶ tn Grk “O man, the one who judges.”

[2:3]  ⁷ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[2:5]  ⁸ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ⁹ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:13]  ¹⁰ tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”

[2:18]  ¹¹ tn Grk “the will.”

[2:18]  ¹² tn Grk “because of being instructed out of the law.”

[2:22]  ¹³ tn Or “detest.”

[2:27]  ¹⁴ tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  ¹⁵ tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.

[2:27]  ¹⁶ tn Grk “letter.”

[3:5]  ¹⁷ tn Or “shows clearly.”

[3:5]  ¹⁸ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ¹⁹ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.

[4:18]  ²⁰ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ²¹ 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]  ²² sn A quotation from Gen 17:5.

[4:18]  ²³ tn Grk “according to that which had been spoken.”

[4:18]  ²⁴ sn A quotation from Gen 15:5.

[6:5]  ²⁵ tn Grk “we will certainly also of his resurrection.”

[7:2]  ²⁶ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ²⁷ tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[8:35]  ²⁸ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).

[9:25]  ²⁹ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ³⁰ sn A quotation from Hos 2:23.

[9:33]  ³¹ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ³² sn A quotation from Isa 28:16; 8:14.

[10:6]  ³³ sn A quotation from Deut 9:4.

[10:6]  ³⁴ sn A quotation from Deut 30:12.

[10:9]  ³⁵ 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.

[15:28]  ³⁶ tn Grk “have sealed this fruit to them.”