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, ¹  ‘My beloved.’” ² 

Roma 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ³ 

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 10:13

10:13 For everyone who calls on the name of the Lord will be saved. ⁴ 

Roma 15:20

15:20 And in this way I desire to preach where Christ has not been named, so as not to build on another person’s foundation,

Roma 2:17

The Condemnation of the Jew

2:17 But if you call yourself a Jew and rely on the law ⁵  and boast of your relationship to God ⁶ 

Roma 4:17

4:17 (as it is written, “I have made you the father of many nations”). ⁷  He is our father ⁸  in the presence of God whom he believed – the God who ⁹  makes the dead alive and summons the things that do not yet exist as though they already do. ¹⁰ 

Roma 4:9

4:9 Is this blessedness ¹¹  then for ¹²  the circumcision ¹³  or also for ¹⁴  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹⁵ 

Roma 7:3

7:3 So then, ¹⁶  if she is joined to another man while her husband is alive, she will be called an adulteress. But if her ¹⁷  husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Roma 2:28

2:28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

Roma 9:13

9:13 just as it is written: “Jacob I loved, but Esau I hated.” ¹⁸ 

Roma 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹⁹ 

Roma 9:26

9:26 “And in the very place ²⁰  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ²¹ 

Roma 8:15

8:15 For you did not receive the spirit of slavery leading again to fear, ²²  but you received the Spirit of adoption, ²³  by whom ²⁴  we cry, “Abba, Father.”

Roma 2:24

2:24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.” ²⁵ 

Roma 3:10

3:10 just as it is written:

“There is no one righteous, not even one,

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ²⁶  to him as righteousness.” ²⁷ 

Roma 1:2

1:2 This gospel ²⁸  he promised beforehand through his prophets in the holy scriptures,

Roma 1:17

1:17 For the righteousness ²⁹  of God is revealed in the gospel ³⁰  from faith to faith, ³¹  just as it is written, “The righteous by faith will live.” ³² 

Roma 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ³³ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ³⁴  is the arrival ³⁵  of those who proclaim the good news.” ³⁶ 

Roma 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ³⁷ 

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ³⁸ 

Roma 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ³⁹ 

Roma 15:23

15:23 But now there is nothing more to keep me ⁴⁰  in these regions, and I have for many years desired ⁴¹  to come to you

Roma 2:14

2:14 For whenever the Gentiles, ⁴²  who do not have the law, do by nature ⁴³  the things required by the law, ⁴⁴  these who do not have the law are a law to themselves.

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ⁴⁵  shown up as a liar, ⁴⁶  just as it is written: “so that you will be justified ⁴⁷  in your words and will prevail when you are judged.” ⁴⁸ 

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, ⁴⁹ 

yet the one who believes in him will not be put to shame.” ⁵⁰ 

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 10:14

10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them ⁵¹ ?

Roma 11:2

11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?

Roma 11:8

11:8 as it is written,

“God gave them a spirit of stupor,

eyes that would not see and ears that would not hear,

to this very day.” ⁵² 

Roma 11:26

11:26 And so ⁵³  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Roma 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ⁵⁴  for it is written, “Vengeance is mine, I will repay,” ⁵⁵  says the Lord.

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ⁵⁶  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ⁵⁷ 

Roma 10:19

10:19 But again I ask, didn’t Israel understand? ⁵⁸  First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” ⁵⁹ 

Roma 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ⁶⁰  of his Son, is my witness that ⁶¹  I continually remember you

Roma 9:8

9:8 This means ⁶²  it is not the children of the flesh ⁶³  who are the children of God; rather, the children of promise are counted as descendants.

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.

Roma 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 8:24

8:24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees?

Roma 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ⁶⁴  by the Spirit ⁶⁵  and not by the written code. ⁶⁶  This person’s ⁶⁷  praise is not from people but from God.

Roma 8:26

8:26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, ⁶⁸  but the Spirit himself intercedes for us with inexpressible groanings.

[9:25]  ¹ tn Grk “and her who was not beloved, ‘Beloved.’”

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

[9:7]  ³ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:7]  sn A quotation from Gen 21:12.

[10:13]  ⁴ sn A quotation from Joel 2:32.

[2:17]  ⁵ sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.

[2:17]  ⁶ tn Grk “boast in God.” This may be an allusion to Jer 9:24.

[4:17]  ⁷ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ⁸ tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ⁹ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ¹⁰ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:9]  ¹¹ tn Or “happiness.”

[4:9]  ¹² tn Grk “upon.”

[4:9]  ¹³ sn See the note on “circumcision” in 2:25.

[4:9]  ¹⁴ tn Grk “upon.”

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

[7:3]  ¹⁶ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:3]  ¹⁷ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[9:13]  ¹⁸ sn A quotation from Mal 1:2-3.

[10:11]  ¹⁹ sn A quotation from Isa 28:16.

[9:26]  ²⁰ tn Grk “And it will be in the very place.”

[9:26]  ²¹ sn A quotation from Hos 1:10.

[8:15]  ²² tn Grk “slavery again to fear.”

[8:15]  ²³ 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).”

[8:15]  ²⁴ tn Or “in that.”

[2:24]  ²⁵ sn A quotation from Isa 52:5.

[4:3]  ²⁶ tn The term λογίζομαι (logizomai) occurs 11 times in this chapter (vv. 3, 4, 5, 6, 8, 9, 10, 11, 22, 23, 24). In secular usage it could (a) refer to deliberations of some sort, or (b) in commercial dealings (as virtually a technical term) to “reckoning” or “charging up a debt.” See H. W. Heidland, TDNT 4:284, 290-92.

[4:3]  ²⁷ sn A quotation from Gen 15:6.

[1:2]  ²⁸ tn Grk “the gospel of God, which he promised.” Because of the length and complexity of this sentence in Greek, it was divided into shorter English sentences in keeping with contemporary English style. To indicate the referent of the relative pronoun (“which”), the word “gospel” was repeated at the beginning of v. 2.

[1:17]  ²⁹ 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]  ³⁰ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ³¹ 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]  ³² sn A quotation from Hab 2:4.

[8:36]  ³³ sn A quotation from Ps 44:22.

[10:15]  ³⁴ tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”

[10:15]  ³⁵ tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ³⁶ sn A quotation from Isa 52:7; Nah 1:15.

[14:11]  ³⁷ sn A quotation from Isa 45:23.

[15:3]  ³⁸ sn A quotation from Ps 69:9.

[15:21]  ³⁹ sn A quotation from Isa 52:15.

[15:23]  ⁴⁰ tn Grk “now no longer having a place…I have.”

[15:23]  ⁴¹ tn Grk “but having a desire…for many years.”

[2:14]  ⁴² sn Gentile is a NT term for a non-Jew.

[2:14]  ⁴³ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁴⁴ tn Grk “do by nature the things of the law.”

[3:4]  ⁴⁵ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ⁴⁶ tn Grk “Let God be true, and every man a liar.” The words “proven” and “shown up” are supplied in the translation to clarify the meaning.

[3:4]  ⁴⁷ tn Grk “might be justified,” a subjunctive verb, but in this type of clause it carries the same sense as the future indicative verb in the latter part. “Will” is more idiomatic in contemporary English.

[3:4]  ⁴⁸ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[9:33]  ⁴⁹ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ⁵⁰ sn A quotation from Isa 28:16; 8:14.

[10:14]  ⁵¹ tn Grk “preaching”; the words “to them” are supplied for clarification.

[11:8]  ⁵² sn A quotation from Deut 29:4; Isa 29:10.

[11:26]  ⁵³ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

[12:19]  ⁵⁴ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ⁵⁵ sn A quotation from Deut 32:35.

[15:9]  ⁵⁶ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ⁵⁷ sn A quotation from Ps 18:49.

[10:19]  ⁵⁸ tn Grk “Israel did not ‘not know,’ did he?” The double negative in Greek has been translated as a positive affirmation for clarity (see v. 18 above for a similar situation).

[10:19]  ⁵⁹ sn A quotation from Deut 32:21.

[1:9]  ⁶⁰ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ⁶¹ tn Grk “as.”

[9:8]  ⁶² tn Grk “That is,” or “That is to say.”

[9:8]  ⁶³ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[2:29]  ⁶⁴ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

[2:29]  ⁶⁵ tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

[2:29]  ⁶⁶ tn Grk “letter.”

[2:29]  ⁶⁷ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

[8:26]  ⁶⁸ tn Or “for we do not know what we ought to pray for.”