Romans 3:24

3:24 But they are justified ¹  freely by his grace through the redemption that is in Christ Jesus.

Romans 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ²  his faith is credited as righteousness.

Romans 4:25

4:25 He ³  was given over ⁴  because of our transgressions and was raised for the sake of ⁵  our justification. ⁶ 

Romans 6:1

The Believer’s Freedom from Sin’s Domination

6:1 What shall we say then? Are we to remain in sin so that grace may increase?

Romans 6:15

The Believer’s Enslavement to God’s Righteousness

6:15 What then? Shall we sin because we are not under law but under grace? Absolutely not!

Romans 9:19

9:19 You will say to me then, “Why does he still find fault? For who has ever resisted his will?”

Romans 9:31

9:31 but Israel even though pursuing ⁷  a law of righteousness ⁸  did not attain it. ⁹ 

Romans 10:4-5

10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.

10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” ¹⁰ 

Romans 10:10

10:10 For with the heart one believes and thus has righteousness ¹¹  and with the mouth one confesses and thus has salvation. ¹² 

Romans 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ¹³  of Christ. ¹⁴ 

Romans 11:5

11:5 So in the same way at the present time there is a remnant chosen by grace.

Romans 13:5

13:5 Therefore it is necessary to be in subjection, not only because of the wrath of the authorities ¹⁵  but also because of your conscience. ¹⁶ 

[3:24]  ¹ tn Or “declared righteous.” Grk “being justified,” as a continuation of the preceding clause. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:5]  ² tn Or “who justifies the ungodly.”

[4:25]  ³ tn Grk “who,” referring to Jesus. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:25]  ⁴ tn Or “handed over.”

[4:25]  ⁵ tn Grk “because of.” However, in light of the unsatisfactory sense that a causal nuance would here suggest, it has been argued that the second διά (dia) is prospective rather than retrospective (D. Moo, Romans [NICNT], 288-89). The difficulty of this interpretation is the structural balance that both διά phrases provide (“given over because of our transgressions…raised because of our justification”). However the poetic structure of this verse strengthens the likelihood that the clauses each have a different force.

[4:25]  ⁶ sn Many scholars regard Rom 4:25 to be poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage.

[9:31]  ⁴ tn Or “who pursued.” The participle could be taken adverbially or adjectivally.

[9:31]  ⁵ tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).

[9:31]  ⁶ tn Grk “has not attained unto the law.”

[10:5]  ⁵ sn A quotation from Lev 18:5.

[10:10]  ⁶ tn Grk “believes to righteousness.”

[10:10]  ⁷ tn Grk “confesses to salvation.”

[10:17]  ⁷ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁸ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[13:5]  ⁸ tn Grk “its wrath”; the referent (the governing authorities) has been specified in the translation for clarity.

[13:5]  ⁹ tn Grk “because of (the) conscience,” but the English possessive “your” helps to show whose conscience the context implies.