Romans 1:17

1:17 For the righteousness ¹  of God is revealed in the gospel ²  from faith to faith, ³  just as it is written, “The righteous by faith will live.” ⁴ 

Romans 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, ⁵ 

yet the one who believes in him will not be put to shame.” ⁶ 

Romans 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.” ⁷ 

Romans 11:26

11:26 And so ⁸  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Romans 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ⁹  for it is written, “Vengeance is mine, I will repay,” ¹⁰  says the Lord.

Romans 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.” ¹¹ 

Romans 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.” ¹² 

Romans 15:9

15:9 and thus the Gentiles glorify God for his mercy. ¹³  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹⁴ 

¹ 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”).

² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

³ 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.

⁴ sn A quotation from Hab 2:4.

⁵ tn Grk “a stone of stumbling and a rock of offense.”

⁶ sn A quotation from Isa 28:16; 8:14.

⁹ sn A quotation from Deut 29:4; Isa 29:10.

¹³ 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).

¹⁷ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

¹⁸ sn A quotation from Deut 32:35.

²¹ sn A quotation from Isa 45:23.

²⁵ sn A quotation from Ps 69:9.

²⁹ 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.

³⁰ sn A quotation from Ps 18:49.