Romans 4:8

4:8 blessed is the one ¹  against whom the Lord will never count ²  sin.” ³ 

Romans 9:28-29

9:28 for the Lord will execute his sentence on the earth completely and quickly.” ⁴  9:29 Just ⁵  as Isaiah predicted,

“If the Lord of armies ⁶  had not left us descendants,

we would have become like Sodom,

and we would have resembled Gomorrah.” ⁷ 

Romans 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Romans 12:19

12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, ⁸  for it is written, “Vengeance is mine, I will repay,” ⁹  says the Lord.

Romans 14:11

14:11 For it is written, “As I live, says the Lord, every knee will bow to me, and every tongue will give praise to God.” ¹⁰ 

Romans 10:9

10:9 because if you confess with your mouth that Jesus is Lord ¹¹  and believe in your heart that God raised him from the dead, you will be saved.

Romans 14:4

14:4 Who are you to pass judgment on another’s servant? Before his own master he stands or falls. And he will stand, for the Lord ¹²  is able to make him stand.

[4:8]  ¹ 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]  ² 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]  ³ sn A quotation from Ps 32:1-2.

[9:28]  ⁴ tc In light of the interpretive difficulty of this verse, a longer reading seems to have been added to clarify the meaning. The addition, in the middle of the sentence, makes the whole verse read as follows: “For he will execute his sentence completely and quickly in righteousness, because the Lord will do it quickly on the earth.” The shorter reading is found largely in Alexandrian mss (Ì⁴⁶ א* A B 6 1506 1739 1881 pc co), while the longer reading is found principally in Western and Byzantine mss (א² D F G Ψ 33 Ï lat). The longer reading follows Isa 10:22-23 (LXX) verbatim, while Paul in the previous verse quoted the LXX loosely. This suggests the addition was made by a copyist trying to make sense out of a difficult passage rather than by the author himself.

[9:29]  ⁷ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[9:29]  ⁸ tn Traditionally, “Lord of hosts”; Grk “Lord Sabaoth,” which means “Lord of the [heavenly] armies,” sometimes translated more generally as “Lord Almighty.”

[9:29]  ⁹ sn A quotation from Isa 1:9.

[12:19]  ¹⁰ tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.

[12:19]  ¹¹ sn A quotation from Deut 32:35.

[14:11]  ¹³ sn A quotation from Isa 45:23.

[10:9]  ¹⁶ 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.

[14:4]  ¹⁹ tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.