Roma 5:11

5:11 Not ¹  only this, but we also rejoice ²  in God through our Lord Jesus Christ, through whom we have now received this reconciliation.

Roma 8:28

8:28 And we know that all things work together ³  for good for those who love God, who are called according to his purpose,

Roma 9:8

9:8 This means ⁴  it is not the children of the flesh ⁵  who are the children of God; rather, the children of promise are counted as descendants.

Roma 9:27

9:27 And Isaiah cries out on behalf of Israel, “Though the number of the children ⁶  of Israel are as the sand of the sea, only the remnant will be saved,

Roma 9:32

9:32 Why not? Because they pursued ⁷  it not by faith but (as if it were possible) by works. ⁸  They stumbled over the stumbling stone, ⁹ 

Roma 11:12

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ¹⁰  bring?

Roma 13:2

13:2 So the person who resists such authority ¹¹  resists the ordinance of God, and those who resist will incur judgment

Roma 15:3

15:3 For even Christ did not please himself, but just as it is written, “The insults of those who insult you have fallen on me.” ¹² 

Roma 15:21

15:21 but as it is written: “Those who were not told about him will see, and those who have not heard will understand.” ¹³ 

[5:11]  ¹ tn Here δέ (de) has not been translated because of differences between Greek and English style.

[5:11]  ² tn Or “exult, boast.”

[8:28]  ³ tc ὁ θεός (Jo qeos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 by Ì⁴⁶ A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1739 1881 Ï latt sy bo. Although the inclusion is supported by a significant early papyrus, the alliance of significant Alexandrian and Western witnesses favors the shorter reading. As well, the longer reading is evidently motivated by a need for clarification. Since ὁ θεός is textually suspect, it is better to read the text without it. This leaves two good translational options: either “he works all things together for good” or “all things work together for good.” In the first instance the subject is embedded in the verb and “God” is clearly implied (as in v. 29). In the second instance, πάντα (panta) becomes the subject of an intransitive verb. In either case, “What is expressed is a truly biblical confidence in the sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).

[9:8]  ⁴ tn Grk “That is,” or “That is to say.”

[9:8]  ⁵ tn Because it forms the counterpoint to “the children of promise” the expression “children of the flesh” has been retained in the translation.

[9:8]  sn The expression the children of the flesh refers to the natural offspring.

[9:27]  ⁶ tn Grk “sons.”

[9:32]  ⁷ tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.

[9:32]  ⁸ tc Most mss, especially the later ones (א² D Ψ 33 Ï sy), read νόμου (nomou, “of the law”) here, echoing Paul’s usage in Rom 3:20, 28 and elsewhere. The qualifying phrase is lacking in א* A B F G 6 629 630 1739 1881 pc lat co. The longer reading thus is weaker externally and internally, being motivated apparently by a need to clarify.

[9:32]  tn Grk “but as by works.”

[9:32]  ⁹ tn Grk “the stone of stumbling.”

[11:12]  ¹⁰ tn Or “full inclusion”; Grk “their fullness.”

[13:2]  ¹¹ tn Grk “the authority,” referring to the authority just described.

[15:3]  ¹² sn A quotation from Ps 69:9.

[15:21]  ¹³ sn A quotation from Isa 52:15.