Psalms 78:22

78:22 because they did not have faith in God,

and did not trust his ability to deliver them. ¹ 

John 5:24

5:24 “I tell you the solemn truth, ²  the one who hears ³  my message ⁴  and believes the one who sent me has eternal life and will not be condemned, ⁵  but has crossed over from death to life.

John 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ⁶  “The one who believes in me does not believe in me, but in the one who sent me, ⁷ 

Romans 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ⁸  his faith is credited as righteousness.

Romans 4:1

The Illustration of Justification

4:1 What then shall we say that Abraham, our ancestor according to the flesh, ⁹  has discovered regarding this matter? ¹⁰ 

Romans 1:21

1:21 For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts ¹¹  were darkened.

Romans 1:1

Salutation

1:1 From Paul, ¹²  a slave ¹³  of Christ Jesus, ¹⁴  called to be an apostle, ¹⁵  set apart for the gospel of God. ¹⁶ 

Romans 5:10-13

5:10 For if while we were enemies we were reconciled to God through the death of his Son, how much more, since we have been reconciled, will we be saved by his life? 5:11 Not ¹⁷  only this, but we also rejoice ¹⁸  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

The Amplification of Justification

5:12 So then, just as sin entered the world through one man and death through sin, and so death spread to all people ¹⁹  because ²⁰  all sinned – 5:13 for before the law was given, ²¹  sin was in the world, but there is no accounting for sin ²²  when there is no law.

[78:22]  ¹ tn Heb “and they did not trust his deliverance.”

[5:24]  ² tn Grk “Truly, truly, I say to you.”

[5:24]  ³ tn Or “obeys.”

[5:24]  ⁴ tn Or “word.”

[5:24]  ⁵ tn Grk “and does not come into judgment.”

[12:44]  ⁶ tn Grk “shouted out and said.”

[12:44]  ⁷ sn The one who sent me refers to God.

[4:5]  ⁸ tn Or “who justifies the ungodly.”

[4:1]  ⁹ tn Or “according to natural descent” (BDAG 916 s.v. σάρξ 4).

[4:1]  ¹⁰ tn Grk “has found?”

[1:21]  ¹¹ tn Grk “heart.”

[1:1]  ¹² tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹³ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ¹⁴ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ¹⁵ tn Grk “a called apostle.”

[1:1]  ¹⁶ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[5:11]  ¹⁷ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ¹⁸ tn Or “exult, boast.”

[5:12]  ¹⁹ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:12]  ²⁰ tn The translation of the phrase ἐφ᾿ ᾧ (ef Jw) has been heavily debated. For a discussion of all the possibilities, see C. E. B. Cranfield, “On Some of the Problems in the Interpretation of Romans 5.12,” SJT 22 (1969): 324-41. Only a few of the major options can be mentioned here: (1) the phrase can be taken as a relative clause in which the pronoun refers to Adam, “death spread to all people in whom [Adam] all sinned.” (2) The phrase can be taken with consecutive (resultative) force, meaning “death spread to all people with the result that all sinned.” (3) Others take the phrase as causal in force: “death spread to all people because all sinned.”

[5:13]  ²¹ tn Grk “for before the law.”

[5:13]  ²² tn Or “sin is not reckoned.”