Roma 1:18

The Condemnation of the Unrighteous

1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people ¹  who suppress the truth by their ²  unrighteousness, ³ 

Roma 3:26

3:26 This was ⁴  also to demonstrate ⁵  his righteousness in the present time, so that he would be just ⁶  and the justifier of the one who lives because of Jesus’ faithfulness. ⁷ 

Roma 8:28

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

Roma 8:32

8:32 Indeed, he who ⁹  did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things?

Roma 10:6

10:6 But the righteousness that is by faith says: “Do not say in your heart, ¹⁰  ‘Who will ascend into heaven?’” ¹¹  (that is, to bring Christ down)

[1:18]  ¹ tn The genitive ἀνθρώπων could be taken as an attributed genitive, in which case the phase should be translated “against all ungodly and unrighteous people” (cf. “the truth of God” in v. 25 which is also probably an attributed genitive). C. E. B. Cranfield takes the section 1:18-32 to refer to all people (not just Gentiles), while 2:1-3:20 points out that the Jew is no exception (Romans [ICC], 1:104-6; 1:137-38).

[1:18]  ² tn “Their” is implied in the Greek, but is supplied because of English style.

[1:18]  ³ tn Or “by means of unrighteousness.” Grk “in (by) unrighteousness.”

[3:26]  ⁴ tn The words “This was” have been repeated from the previous verse to clarify that this is a continuation of that thought. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:26]  ⁵ tn Grk “toward a demonstration,” repeating and expanding the purpose of God’s action in v. 25a.

[3:26]  ⁶ tn Or “righteous.”

[3:26]  ⁷ tn Or “of the one who has faith in Jesus.” See note on “faithfulness of Jesus Christ” in v. 22 for the rationale behind the translation “Jesus’ faithfulness.”

[8:28]  ⁸ 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).

[8:32]  ⁹ tn Grk “[he] who.” The relative clause continues the question of v. 31 in a way that is awkward in English. The force of v. 32 is thus: “who indeed did not spare his own Son, but gave him up for us all – How will he not also with him give us all things?”

[10:6]  ¹⁰ sn A quotation from Deut 9:4.

[10:6]  ¹¹ sn A quotation from Deut 30:12.