Roma 2:8

2:8 but ¹  wrath and anger to those who live in selfish ambition ²  and do not obey the truth but follow ³  unrighteousness.

Roma 6:9

6:9 We know ⁴  that since Christ has been raised from the dead, he is never going to die ⁵  again; death no longer has mastery over him.

Roma 8:7

8:7 because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.

Roma 8:28

8:28 And we know that all things work together ⁶  for good for those who love God, who are called according to his purpose,

Roma 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ⁷  and the authorities that exist have been instituted by God.

Roma 14:5

14:5 One person regards one day holier than other days, and another regards them all alike. ⁸  Each must be fully convinced in his own mind.

[2:8]  ¹ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:8]  ² tn Grk “those who [are] from selfish ambition.”

[2:8]  ³ tn Grk “are persuaded by, obey.”

[6:9]  ⁴ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ⁵ tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[8:28]  ⁶ 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).

[13:1]  ⁷ tn Grk “by God.”

[14:5]  ⁸ tn Grk “For one judges day from day, and one judges all days.”