Romans 2:15

2:15 They ¹  show that the work of the law is written ²  in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ³  them, ⁴ 

Romans 4:19

4:19 Without being weak in faith, he considered ⁵  his own body as dead ⁶  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Romans 7:4

7:4 So, my brothers and sisters, ⁷  you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God. ⁸ 

Romans 7:25

7:25 Thanks be ⁹  to God through Jesus Christ our Lord! So then, ¹⁰  I myself serve the law of God with my mind, but ¹¹  with my flesh I serve ¹²  the law of sin.

Romans 8:11

8:11 Moreover if the Spirit of the one ¹³  who raised Jesus from the dead lives in you, the one who raised Christ ¹⁴  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ¹⁵ 

Romans 9:20

9:20 But who indeed are you – a mere human being ¹⁶  – to talk back to God? ¹⁷  Does what is molded say to the molder, “Why have you made me like this?” ¹⁸ 

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, ¹⁹ 

yet the one who believes in him will not be put to shame.” ²⁰ 

Romans 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Romans 13:9

13:9 For the commandments, ²¹  “Do not commit adultery, do not murder, do not steal, do not covet,” ²²  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ²³ 

[2:15]  ¹ tn Grk “who.” 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.

[2:15]  ² tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.

[2:15]  ³ tn Or “excuse.”

[2:15]  ⁴ tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”

[4:19]  ⁵ tc Most mss (D F G Ψ 33 1881 Ï it) read “he did not consider” by including the negative particle (οὐ, ou), but others (א A B C 6 81 365 1506 1739 pc co) lack οὐ. The reading which includes the negative particle probably represents a scribal attempt to exalt the faith of Abraham by making it appear that his faith was so strong that he did not even consider the physical facts. But “here Paul does not wish to imply that faith means closing one’s eyes to reality, but that Abraham was so strong in faith as to be undaunted by every consideration” (TCGNT 451). Both on external and internal grounds, the reading without the negative particle is preferred.

[4:19]  ⁶ tc ‡ Most witnesses (א A C D Ψ 33 Ï bo) have ἤδη (hdh, “already”) at this point in v. 19. But B F G 630 1739 1881 pc lat sa lack it. Since it appears to heighten the style of the narrative and since there is no easy accounting for an accidental omission, it is best to regard the shorter text as original. NA²⁷ includes the word in brackets, indicating doubt as to its authenticity.

[7:4]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[7:4]  ¹⁰ tn Grk “that we might bear fruit to God.”

[7:25]  ¹³ tc ‡ Most mss (א* A 1739 1881 Ï sy) read “I give thanks to God” rather than “Now thanks be to God” (א¹ [B] Ψ 33 81 104 365 1506 pc), the reading of NA²⁷. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucaristw tw qew) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א¹ Ψ 33 81 104 365 1506 pc), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 Ï lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.

[7:25]  ¹⁴ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[7:25]  ¹⁵ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[7:25]  ¹⁶ tn The words “I serve” have been repeated here for clarity.

[8:11]  ¹⁷ sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ¹⁸ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ¹⁹ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[9:20]  ²¹ tn Grk “O man.”

[9:20]  ²² tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ²³ sn A quotation from Isa 29:16; 45:9.

[9:33]  ²⁵ tn Grk “a stone of stumbling and a rock of offense.”

[9:33]  ²⁶ sn A quotation from Isa 28:16; 8:14.

[13:9]  ²⁹ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ³⁰ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ³¹ sn A quotation from Lev 19:18.