Roma 4:8

4:8 blessed is the one ¹  against whom the Lord will never count ²  sin.” ³ 

Roma 4:7

4:7 “Blessed ⁴  are those whose lawless deeds are forgiven, and whose sins are covered;

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 14:22

14:22 The faith ⁵  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

Roma 4:9

4:9 Is this blessedness ⁶  then for ⁷  the circumcision ⁸  or also for ⁹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹⁰ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ¹¹  of mercy that he has prepared beforehand for glory –

Roma 1:10-11

1:10 and I always ask ¹²  in my prayers, if perhaps now at last I may succeed in visiting you according to the will of God. ¹³  1:11 For I long to see you, so that I may impart to you some spiritual gift ¹⁴  to strengthen you,

Roma 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ¹⁵  in the hope of God’s glory.

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

[4:8]  ¹ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ² tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ³ sn A quotation from Ps 32:1-2.

[4:7]  ⁴ tn Or “Happy.”

[14:22]  ⁵ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

[4:9]  ⁶ tn Or “happiness.”

[4:9]  ⁷ tn Grk “upon.”

[4:9]  ⁸ sn See the note on “circumcision” in 2:25.

[4:9]  ⁹ tn Grk “upon.”

[4:9]  ¹⁰ sn A quotation from Gen 15:6.

[9:23]  ¹¹ tn Grk “vessels.” This is the same Greek word used in v. 21.

[1:10]  ¹² tn Grk “remember you, always asking.”

[1:10]  ¹³ tn Grk “succeed in coming to you in the will of God.”

[1:11]  ¹⁴ sn Paul does not mean here that he is going to bestow upon the Roman believers what is commonly known as a “spiritual gift,” that is, a special enabling for service given to believers by the Holy Spirit. Instead, this is either a metonymy of cause for effect (Paul will use his own spiritual gifts to edify the Romans), or it simply means something akin to a blessing or benefit in the spiritual realm. It is possible that Paul uses this phrase to connote specifically the broader purpose of his letter, which is for the Romans to understand his gospel, but this seems less likely.

[5:2]  ¹⁵ tn Or “exult, boast.”