Romans 4:22

4:22 So indeed it was credited to Abraham ¹  as righteousness.

Romans 3:28

3:28 For we consider that a person ²  is declared righteous by faith apart from the works of the law. ³ 

Romans 4:4

4:4 Now to the one who works, his pay is not credited due to grace but due to obligation. ⁴ 

Romans 4:8

4:8 blessed is the one ⁵  against whom the Lord will never count ⁶  sin.” ⁷ 

Romans 4:23

4:23 But the statement it was credited to him ⁸  was not written only for Abraham’s ⁹  sake,

Romans 2:26

2:26 Therefore if the uncircumcised man obeys ¹⁰  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision?

Romans 4:3

4:3 For what does the scripture say? “Abraham believed God, and it was credited ¹¹  to him as righteousness.” ¹² 

Romans 4:6

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

Romans 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Romans 6:11

6:11 So you too consider yourselves ¹³  dead to sin, but ¹⁴  alive to God in Christ Jesus.

Romans 8:18

8:18 For I consider that our present sufferings cannot even be compared ¹⁵  to the glory that will be revealed to us.

Romans 8:36

8:36 As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered.” ¹⁶ 

Romans 2:3

2:3 And do you think, ¹⁷  whoever you are, when you judge ¹⁸  those who practice such things and yet do them yourself, ¹⁹  that you will escape God’s judgment?

Romans 4:5

4:5 But to the one who does not work, but believes in the one who declares the ungodly righteous, ²⁰  his faith is credited as righteousness.

Romans 4:9

4:9 Is this blessedness ²¹  then for ²²  the circumcision ²³  or also for ²⁴  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ²⁵ 

Romans 4:24

4:24 but also for our sake, to whom it will be credited, those who believe in the one who raised Jesus our Lord from the dead.

Romans 9:8

9:8 This means ²⁶  it is not the children of the flesh ²⁷  who are the children of God; rather, the children of promise are counted as descendants.

Romans 14:14

14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.

Romans 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ²⁸  so that he would become ²⁹  the father of all those who believe but have never been circumcised, ³⁰  that they too could have righteousness credited to them.

[4:22]  ¹ tn Grk “him”; the referent (Abraham) has been specified in the translation for clarity.

[3:28]  ² tn Here ἄνθρωπον (anqrwpon) is used in an indefinite and general sense (BDAG 81 s.v. ἄνθρωπος 4.a.γ).

[3:28]  ³ tn See the note on the phrase “works of the law” in Rom 3:20.

[4:4]  ³ tn Grk “not according to grace but according to obligation.”

[4:8]  ⁴ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ⁵ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ⁶ sn A quotation from Ps 32:1-2.

[4:23]  ⁵ tn A quotation from Gen 15:6.

[4:23]  ⁶ tn Grk “his”; the referent (Abraham) has been specified in the translation for clarity.

[2:26]  ⁶ tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[4:3]  ⁷ 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]  ⁸ sn A quotation from Gen 15:6.

[6:11]  ⁸ tc ‡ Some Alexandrian and Byzantine mss (Ì^94vid א* B C 81 365 1506 1739 1881 pc) have the infinitive “to be” (εἶναι, einai) following “yourselves”. The infinitive is lacking from some mss of the Alexandrian and Western texttypes (Ì^46vid A D*^,c F G 33^vid pc). The infinitive is found elsewhere in the majority of Byzantine mss, suggesting a scribal tendency toward clarification. The lack of infinitive best explains the rise of the other readings. The meaning of the passage is not significantly altered by inclusion or omission, but on internal grounds omission is more likely. NA²⁷ includes the infinitive in brackets, indicating doubt as to its authenticity.

[6:11]  ⁹ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:18]  ⁹ tn Grk “are not worthy [to be compared].”

[8:36]  ¹⁰ sn A quotation from Ps 44:22.

[2:3]  ¹¹ tn Grk “do you think this,” referring to the clause in v. 3b.

[2:3]  ¹² tn Grk “O man, the one who judges.”

[2:3]  ¹³ tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.

[4:5]  ¹² tn Or “who justifies the ungodly.”

[4:9]  ¹³ tn Or “happiness.”

[4:9]  ¹⁴ tn Grk “upon.”

[4:9]  ¹⁵ sn See the note on “circumcision” in 2:25.

[4:9]  ¹⁶ tn Grk “upon.”

[4:9]  ¹⁷ sn A quotation from Gen 15:6.

[9:8]  ¹⁴ tn Grk “That is,” or “That is to say.”

[9:8]  ¹⁵ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[4:11]  ¹⁵ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ¹⁶ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ¹⁷ tn Grk “through uncircumcision.”