Roma 2:9

2:9 There will be ¹  affliction and distress on everyone ²  who does evil, on the Jew first and also the Greek, ³ 

Roma 3:24

3:24 But they are justified ⁴  freely by his grace through the redemption that is in Christ Jesus.

Roma 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ⁵  has discovered regarding this matter? ⁶ 

Roma 4:6

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

Roma 5:6

5:6 For while we were still helpless, at the right time Christ died for the ungodly.

Roma 7:21

7:21 So, I find the law that when I want to do good, evil is present with me.

Roma 7:24

7:24 Wretched man that I am! Who will rescue me from this body of death?

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 10:10

10:10 For with the heart one believes and thus has righteousness ⁷  and with the mouth one confesses and thus has salvation. ⁸ 

Roma 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ⁹  of Christ. ¹⁰ 

[2:9]  ¹ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

[2:9]  ² tn Grk “every soul of man.”

[2:9]  ³ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

[3:24]  ⁴ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:1]  ⁵ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ⁶ tn Grk “has found?”

[10:10]  ⁷ tn Grk “believes to righteousness.”

[10:10]  ⁸ tn Grk “confesses to salvation.”

[10:17]  ⁹ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ¹⁰ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[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.