Romans 11:35

11:35 Or who has first given to God, ¹ 

that God ²  needs to repay him? ³ 

Romans 4:22-23

4:22 So indeed it was credited to Abraham ⁴  as righteousness.

4:23 But the statement it was credited to him ⁵  was not written only for Abraham’s ⁶  sake,

Romans 6:8

6:8 Now if we died with Christ, we believe that we will also live with him.

Romans 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ⁷ 

Romans 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ⁸  to him as righteousness.” ⁹ 

Romans 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

Romans 1:17

1:17 For the righteousness ¹⁰  of God is revealed in the gospel ¹¹  from faith to faith, ¹²  just as it is written, “The righteous by faith will live.” ¹³ 

Romans 8:32

8:32 Indeed, he who ¹⁴  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

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, ¹⁵ 

yet the one who believes in him will not be put to shame.” ¹⁶ 

Romans 11:4

11:4 But what was the divine response ¹⁷  to him? “I have kept for myself seven thousand people ¹⁸  who have not bent the knee to Baal.” ¹⁹ 

Romans 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ²⁰ 

Romans 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ²¹ 

[11:35]  ¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ³ sn A quotation from Job 41:11.

[4:22]  ⁴ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[4:23]  ⁷ tn A quotation from Gen 15:6.

[4:23]  ⁸ tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.

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

[4:3]  ¹³ 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]  ¹⁴ sn A quotation from Gen 15:6.

[1:17]  ¹⁶ 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]  ¹⁷ tn Grk “in it”; the referent (the gospel) has been specified in the translation for clarity.

[1:17]  ¹⁸ 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]  ¹⁹ sn A quotation from Hab 2:4.

[8:32]  ¹⁹ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[9:33]  ²² tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²³ sn A quotation from Isa 28:16; 8:14.

[11:4]  ²⁵ tn Grk “the revelation,” “the oracle.”

[11:4]  ²⁶ 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]  ²⁷ sn A quotation from 1 Kgs 19:18.

[15:12]  ²⁸ sn A quotation from Isa 11:10.

[6:4]  ³¹ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).