Roma 9:9

9:9 For this is what the promise declared: ¹  “About a year from now ²  I will return and Sarah will have a son.” ³ 

Roma 10:18

10:18 But I ask, have they ⁴  not heard? ⁵  Yes, they have: ⁶  Their voice has gone out to all the earth, and their words to the ends of the world. ⁷ 

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. ⁸ 

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, ⁹  ‘My beloved.’” ¹⁰ 

Roma 9:12

9:12 ¹¹  it was said to her, “The older will serve the younger,” ¹² 

Roma 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ¹³ 

Roma 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ¹⁴  to him as righteousness.” ¹⁵ 

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ¹⁶  ‘Who will ascend into heaven?’” ¹⁷  (that is, to bring Christ down)

Roma 11:4

11:4 But what was the divine response ¹⁸  to him? “I have kept for myself seven thousand people ¹⁹  who have not bent the knee to Baal.” ²⁰ 

Roma 7:7

7:7 What shall we say then? Is the law sin? Absolutely not! Certainly, I ²¹  would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else ²²  if the law had not said, “Do not covet.” ²³ 

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, ²⁴ 

yet the one who believes in him will not be put to shame.” ²⁵ 

Roma 16:25

16:25 ²⁶ Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages,

Roma 3:10

3:10 just as it is written:

“There is no one righteous, not even one,

Roma 3:4

3:4 Absolutely not! Let God be proven true, and every human being ²⁷  shown up as a liar, ²⁸  just as it is written: “so that you will be justified ²⁹  in your words and will prevail when you are judged.” ³⁰ 

Roma 10:15

10:15 And how are they to preach unless they are sent? As it is written, “How timely ³¹  is the arrival ³²  of those who proclaim the good news.” ³³ 

[9:9]  ¹ tn Grk “For this is the word of promise.”

[9:9]  ² tn Grk “About this time I will return.” Since this refers to the time when the promised child would be born, it would be approximately a year later.

[9:9]  ³ sn A quotation from Gen 18:10, 14.

[10:18]  ⁴ tn That is, Israel (see the following verse).

[10:18]  ⁵ tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.

[10:18]  ⁶ tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.

[10:18]  ⁷ sn A quotation from Ps 19:4.

[2:13]  ⁸ 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.”

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

[9:25]  ¹⁰ sn A quotation from Hos 2:23.

[9:12]  ¹¹ sn Many translations place this verse division before the phrase “not by works but by his calling” (NA²⁷/UBS⁴, NIV, NRSV, NLT, NAB). Other translations place this verse division in the same place that the translation above does (NASB, KJV, NKJV, ASV, RSV). The translation has followed the latter to avoid breaking the parenthetical statement.

[9:12]  ¹² sn A quotation from Gen 25:23.

[10:11]  ¹³ sn A quotation from Isa 28:16.

[4:3]  ¹⁴ 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]  ¹⁵ sn A quotation from Gen 15:6.

[10:6]  ¹⁶ sn A quotation from Deut 9:4.

[10:6]  ¹⁷ sn A quotation from Deut 30:12.

[11:4]  ¹⁸ tn Grk “the revelation,” “the oracle.”

[11:4]  ¹⁹ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, it appears to be a generic usage (“people”) since when Paul speaks of a remnant of faithful Israelites (“the elect,” v. 7), he is not referring to males only. It can also be argued, however, that it refers only to adult males here (“men”), perhaps as representative of all the faithful left in Israel.

[11:4]  ²⁰ sn A quotation from 1 Kgs 19:18.

[7:7]  ²¹ sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).

[7:7]  ²² tn Grk “I would not have known covetousness.”

[7:7]  ²³ sn A quotation from Exod 20:17 and Deut 5:21.

[9:33]  ²⁴ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²⁵ sn A quotation from Isa 28:16; 8:14.

[16:25]  ²⁶ tc There is a considerable degree of difference among the mss regarding the presence and position of the doxology of 16:25-27. Five situations present themselves from the ms tradition. The doxology is found in the ancient witnesses in three separate locations: (1) here after 16:23 (Ì⁶¹ א B C D 81 365 630 1739 2464 al co), (2) after 14:23 (Ψ 0209^vid Ï), or (3) after 15:33 (Ì⁴⁶). The situation is further complicated in that some of the mss have these verses in two places: (4) after 14:23 and after 16:23 (A P 33 104 2805 pc); or (5) after 14:23 and after 15:33 (1506). The uncertain position of the doxology might suggest that it was added by later scribes. But since the mss containing the doxology are so early and widespread, it almost certainly belongs in Romans; it is only a question of where. Further, the witnesses that omit the doxology are few: F G 629 Hier^mss. (And of these, G has a blank space of several lines large enough for the doxology to belong there.) Only two positions (after chapter 14 only and at the end of the letter only) deserve particular notice because the situation of the mss showing the doxology in two places dates back to the 5th century. Later copyists, faced with the doxology in two different places in the mss they knew, may have decided to copy the doxology in both places, since they were unwilling to consciously omit any text. Because the textual disruption of the doxology is so early, TCGNT 472 suggests two possibilities: either (1) that Paul may have sent two different copies of Romans – a copy lacking chapter 16 and a copy with the full text of the epistle as we now have it, or (2) Marcion or some of his followers circulated a shortened form of the epistle that lacked chapters 15 and 16. Those mss that lacked chapters 15-16 would naturally conclude with some kind of doxology after chapter 14. On the other hand, H. Gamble (The Textual History of the Letter to the Romans [SD], 123-32) argues for the position of the doxology at 14:23, since to put the doxology at 16:25 would violate Paul’s normal pattern of a grace-benediction at the close of the letter. Gamble further argues for the inclusion of 16:24, since the mss that put the doxology after chapter 14 almost always present 16:24 as the letter’s closing, whereas most of the mss that put the doxology at its traditional position drop 16:24, perhaps because it would be redundant before 16:25-27. A decision is difficult, but the weight of external evidence, since it is both early and geographically widespread, suggests that the doxology belongs here after 16:23. For a full discussion, see TCGNT 470-73.

[3:4]  ²⁷ tn Grk “every man”; but ἄνθρωπος (anqrwpo") is used in a generic sense here to stress humanity rather than masculinity.

[3:4]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn Or “prevail when you judge.” A quotation from Ps 51:4.

[10:15]  ³¹ 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]  ³² tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.

[10:15]  ³³ sn A quotation from Isa 52:7; Nah 1:15.