Roma 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Roma 7:4

7:4 So, my brothers and sisters, ¹  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. ² 

Roma 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ³ 

Roma 8:8

8:8 Those who are in the flesh cannot please God.

Roma 10:11

10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” ⁴ 

Roma 14:12

14:12 Therefore, each of us will give an account of himself to God. ⁵ 

Roma 14:16

14:16 Therefore do not let what you consider good ⁶  be spoken of as evil.

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

[7:4]  ² tn Grk “that we might bear fruit to God.”

[8:1]  ³ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[10:11]  ⁴ sn A quotation from Isa 28:16.

[14:12]  ⁵ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

[14:12]  tn Or “each of us is accountable to God.”

[14:16]  ⁶ tn Grk “do not let your good.”