Roma 3:13

3:13 “Their throats are open graves, ¹ 

they deceive with their tongues,

the poison of asps is under their lips.” ² 

Roma 11:35

11:35 Or who has first given to God, ³ 

that God ⁴  needs to repay him? ⁵ 

Roma 6:2

6:2 Absolutely not! How can we who died to sin still live in it?

Roma 10:17

10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word ⁶  of Christ. ⁷ 

Roma 11:19

11:19 Then you will say, “The branches were broken off so that I could be grafted in.”

Roma 1:23

1:23 and exchanged the glory of the immortal God for an image resembling mortal human beings ⁸  or birds or four-footed animals ⁹  or reptiles.

Roma 2:25

2:25 For circumcision ¹⁰  has its value if you practice the law, but ¹¹  if you break the law, ¹²  your circumcision has become uncircumcision.

Roma 4:10

4:10 How then was it credited to him? Was he circumcised at the time, or not? No, he was not circumcised but uncircumcised!

Roma 4:19

4:19 Without being weak in faith, he considered ¹³  his own body as dead ¹⁴  (because he was about one hundred years old) and the deadness of Sarah’s womb.

Roma 5:13

5:13 for before the law was given, ¹⁵  sin was in the world, but there is no accounting for sin ¹⁶  when there is no law.

Roma 11:6

11:6 And if it is by grace, it is no longer by works, otherwise grace would no longer be grace.

Roma 6:4

6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ¹⁷ 

Roma 11:24

11:24 For if you were cut off from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these natural branches be grafted back into their own olive tree?

[3:13]  ¹ tn Grk “their throat is an opened grave.”

[3:13]  ² sn A quotation from Pss 5:9; 140:3.

[11:35]  ³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁴ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁵ sn A quotation from Job 41:11.

[10:17]  ⁶ tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.

[10:17]  ⁷ tc Most mss (א¹ A D¹ Ψ 33 1881 Ï sy) have θεοῦ (qeou) here rather than Χριστοῦ (Cristou; found in Ì^46vid א* B C D* 6 81 629 1506 1739 pc lat co). External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rJhma Cristou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.

[10:17]  tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.

[1:23]  ⁸ tn Grk “exchanged the glory of the incorruptible God in likeness of an image of corruptible man.” Here there is a wordplay on the Greek terms ἄφθαρτος (afqarto", “immortal, imperishable, incorruptible”) and φθαρτός (fqarto", “mortal, corruptible, subject to decay”).

[1:23]  ⁹ sn Possibly an allusion to Ps 106:19-20.

[2:25]  ¹⁰ 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]  ¹¹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  ¹² tn Grk “if you should be a transgressor of the law.”

[4:19]  ¹³ 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]  ¹⁴ 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.

[5:13]  ¹⁵ tn Grk “for before the law.”

[5:13]  ¹⁶ tn Or “sin is not reckoned.”

[6:4]  ¹⁷ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).