Romans 10:13

10:13 For everyone who calls on the name of the Lord will be saved. ¹ 

Romans 11:14

11:14 if somehow I could provoke my people to jealousy and save some of them.

Romans 5:9

5:9 Much more then, because we have now been declared righteous ²  by his blood, ³  we will be saved through him from God’s wrath. ⁴ 

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 5:10

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?

Romans 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁵  of Israel are as the sand of the sea, only the remnant will be saved,

Romans 11:26

11:26 And so ⁶  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ⁷  and believe in your heart that God raised him from the dead, you will be saved.

[10:13]  ¹ sn A quotation from Joel 2:32.

[5:9]  ² tn Grk “having now been declared righteous.” The participle δικαιωθέντες (dikaiwqente") has been translated as a causal adverbial participle.

[5:9]  ³ tn Or, according to BDF §219.3, “at the price of his blood.”

[5:9]  ⁴ tn Grk “the wrath,” referring to God’s wrath as v. 10 shows.

[9:27]  ³ tn Grk “sons.”

[11:26]  ⁴ 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).

[10:9]  ⁵ tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.