Romans 2:25

2:25 For circumcision ¹  has its value if you practice the law, but ²  if you break the law, ³  your circumcision has become uncircumcision.

Romans 3:9

The Condemnation of the World

3:9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,

Romans 3:30-31

3:30 Since God is one, ⁴  he will justify the circumcised by faith and the uncircumcised through faith. 3:31 Do we then nullify ⁵  the law through faith? Absolutely not! Instead ⁶  we uphold the law.

Romans 6:22

6:22 But now, freed ⁷  from sin and enslaved to God, you have your benefit ⁸  leading to sanctification, and the end is eternal life.

Romans 7:8

7:8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. ⁹  For apart from the law, sin is dead.

Romans 7:23

7:23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members.

Romans 9:7

9:7 nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.” ¹⁰ 

Romans 11:36

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

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 14:22

14:22 The faith ¹¹  you have, keep to yourself before God. Blessed is the one who does not judge himself by what he approves.

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¹ 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 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

³ tn Grk “if you should be a transgressor of the law.”

⁴ tn Grk “but if indeed God is one.”

⁵ tn Grk “render inoperative.”

⁶ tn Grk “but” (Greek ἀλλά, alla).

⁷ tn The two aorist participles translated “freed” and “enslaved” are causal in force; their full force is something like “But now, since you have become freed from sin and since you have become enslaved to God….”

⁸ tn Grk “fruit.”

⁹ tn Or “covetousness.”

¹⁰ tn Grk “be called.” The emphasis here is upon God’s divine sovereignty in choosing Isaac as the child through whom Abraham’s lineage would be counted as opposed to Ishmael.

sn A quotation from Gen 21:12.

¹¹ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.