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 2:25

2:25 For circumcision ⁵  has its value if you practice the law, but ⁶  if you break the law, ⁷  your circumcision has become uncircumcision.

Romans 4:9

4:9 Is this blessedness ⁸  then for ⁹  the circumcision ¹⁰  or also for ¹¹  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ¹² 

Romans 7:20

7:20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

Romans 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?

Romans 8:35

8:35 Who will separate us from the love of Christ? Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword? ¹³ 

Romans 14:17

14:17 For the kingdom of God does not consist of food and drink, but righteousness, peace, and joy in the Holy Spirit.

[1:17]  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”).

[1:17]  ² tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  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.

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

[2:25]  ⁵ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁶ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁷ tn Grk “if you should be a transgressor of the law.”

[4:9]  ⁹ tn Or “happiness.”

[4:9]  ¹⁰ tn Grk “upon.”

[4:9]  ¹¹ sn See the note on “circumcision” in 2:25.

[4:9]  ¹² tn Grk “upon.”

[4:9]  ¹³ sn A quotation from Gen 15:6.

[8:35]  ¹³ tn Here “sword” is a metonymy that includes both threats of violence and acts of violence, even including death (although death is not necessarily the only thing in view here).