Romans 8:3

8:3 For God achieved what the law could not do because ¹  it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh,

Romans 8:30-34

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

8:31 What then shall we say about these things? If God is for us, who can be against us? 8:32 Indeed, he who ²  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? 8:33 Who will bring any charge against God’s elect? ³  It is God who justifies. 8:34 Who is the one who will condemn? Christ ⁴  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

[8:3]  ¹ tn Grk “in that.”

[8:32]  ² tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[8:33]  ³ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ⁴ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.