Roma 3:28

3:28 For we consider that a person ¹  is declared righteous by faith apart from the works of the law. ² 

Roma 4:2

4:2 For if Abraham was declared righteous ³  by the works of the law, he has something to boast about – but not before God.

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 3:20

3:20 For no one is declared righteous before him ⁴  by the works of the law, ⁵  for through the law comes ⁶  the knowledge of sin.

Roma 3:27

3:27 Where, then, is boasting? ⁷  It is excluded! By what principle? ⁸  Of works? No, but by the principle of faith!

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 9:32

9:32 Why not? Because they pursued ⁹  it not by faith but (as if it were possible) by works. ¹⁰  They stumbled over the stumbling stone, ¹¹ 

Roma 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ¹²  would stand, not by works but by ¹³  his calling) ¹⁴  –

[3:28]  ¹ tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ² tn See the note on the phrase “works of the law” in Rom 3:20.

[4:2]  ³ tn Or “was justified.”

[3:20]  ⁴ sn An allusion to Ps 143:2.

[3:20]  ⁵ tn Grk “because by the works of the law no flesh is justified before him.” Some recent scholars have understood the phrase ἒργα νόμου (erga nomou, “works of the law”) to refer not to obedience to the Mosaic law generally, but specifically to portions of the law that pertain to things like circumcision and dietary laws which set the Jewish people apart from the other nations (e.g., J. D. G. Dunn, Romans [WBC], 1:155). Other interpreters, like C. E. B. Cranfield (“‘The Works of the Law’ in the Epistle to the Romans,” JSNT 43 [1991]: 89-101) reject this narrow interpretation for a number of reasons, among which the most important are: (1) The second half of v. 20, “for through the law comes the knowledge of sin,” is hard to explain if the phrase “works of the law” is understood in a restricted sense; (2) the plural phrase “works of the law” would have to be understood in a different sense from the singular phrase “the work of the law” in 2:15; (3) similar phrases involving the law in Romans (2:13, 14; 2:25, 26, 27; 7:25; 8:4; and 13:8) which are naturally related to the phrase “works of the law” cannot be taken to refer to circumcision (in fact, in 2:25 circumcision is explicitly contrasted with keeping the law). Those interpreters who reject the “narrow” interpretation of “works of the law” understand the phrase to refer to obedience to the Mosaic law in general.

[3:20]  ⁶ tn Grk “is.”

[3:27]  ⁷ 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]  ⁸ tn Grk “By what sort of law?”

[9:32]  ⁹ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ¹⁰ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ¹¹ tn Grk “the stone of stumbling.”

[9:11]  ¹² tn Grk “God’s purpose according to election.”

[9:11]  ¹³ tn Or “not based on works but based on…”

[9:11]  ¹⁴ tn Grk “by the one who calls.”

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