Roma 2:14

2:14 For whenever the Gentiles, ¹  who do not have the law, do by nature ²  the things required by the law, ³  these who do not have the law are a law to themselves.

Roma 2:25

2:25 For circumcision ⁴  has its value if you practice the law, but ⁵  if you break the law, ⁶  your circumcision has become uncircumcision.

Roma 4:13

4:13 For the promise ⁷  to Abraham or to his descendants that he would inherit the world was not fulfilled through the law, but through the righteousness that comes by faith.

Roma 7:2

7:2 For a married woman is bound by law to her husband as long as he lives, but if her ⁸  husband dies, she is released from the law of the marriage. ⁹ 

Roma 7:6

7:6 But now we have been released from the law, because we have died ¹⁰  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ¹¹ 

Roma 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ¹²  For apart from the law, sin is dead.

Roma 8:2

8:2 For the law of the life-giving Spirit ¹³  in Christ Jesus has set you ¹⁴  free from the law of sin and death.

[2:14]  ¹ sn Gentile is a NT term for a non-Jew.

[2:14]  ² tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ³ tn Grk “do by nature the things of the law.”

[2:25]  ⁴ sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomh) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).

[2:25]  ⁵ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ⁶ tn Grk “if you should be a transgressor of the law.”

[4:13]  ⁷ sn Although a singular noun, the promise is collective and does not refer only to Gen 12:7, but as D. Moo (Romans 1-8 [WEC], 279) points out, refers to multiple aspects of the promise to Abraham: multiplied descendants (Gen 12:2), possession of the land (Gen 13:15-17), and his becoming the vehicle of blessing to all people (Gen 12:13).

[7:2]  ⁸ tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).

[7:2]  ⁹ tn Grk “husband.”

[7:2]  sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.

[7:6]  ¹⁰ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

[7:6]  ¹¹ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

[7:8]  ¹² tn Or “covetousness.”

[8:2]  ¹³ tn Grk “for the law of the Spirit of life.”

[8:2]  ¹⁴ tc Most mss read the first person singular pronoun με (me) here (A D 1739^c 1881 Ï lat sa). The second person singular pronoun σε (se) is superior because of external support (א B {F which reads σαι} G 1506* 1739*) and internal support (it is the harder reading since ch. 7 was narrated in the first person). At the same time, it could have arisen via dittography from the final syllable of the verb preceding it (ἠλευθέρωσεν, hleuqerwsen; “has set free”). But for this to happen in such early and diverse witnesses is unlikely, especially as it depends on various scribes repeatedly overlooking either the nu or the nu-bar at the end of the verb.