Romans 8:30

8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Romans 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ¹ 

Romans 9:24-26

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles? 9:25 As he also says in Hosea:

“I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ²  ‘My beloved.’” ³ 

9:26 “And in the very place ⁴  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁵ 

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ⁶  He is our father ⁷  in the presence of God whom he believed – the God who ⁸  makes the dead alive and summons the things that do not yet exist as though they already do. ⁹ 

Romans 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ¹⁰  would stand, not by works but by ¹¹  his calling) ¹²  –

[9:7]  ¹ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

[9:25]  ¹ tn Grk “and her who was not beloved, ‘Beloved.’”

[9:25]  ² sn A quotation from Hos 2:23.

[9:26]  ¹ tn Grk “And it will be in the very place.”

[9:26]  ² sn A quotation from Hos 1:10.

[4:17]  ¹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  ² tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ³ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁴ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[9:11]  ¹ tn Grk “God’s purpose according to election.”

[9:11]  ² tn Or “not based on works but based on…”

[9:11]  ³ tn Grk “by the one who calls.”