Roma 6:9

6:9 We know ¹  that since Christ has been raised from the dead, he is never going to die ²  again; death no longer has mastery over him.

Roma 9:21-22

9:21 Has the potter no right to make from the same lump of clay ³  one vessel for special use and another for ordinary use? ⁴  9:22 But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects ⁵  of wrath ⁶  prepared for destruction? ⁷ 

Roma 10:12

10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him.

Roma 11:26

11:26 And so ⁸  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

[6:9]  ¹ tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:9]  ² tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).

[9:21]  ³ tn Grk “Or does not the potter have authority over the clay to make from the same lump.”

[9:21]  ⁴ tn Grk “one vessel for honor and another for dishonor.”

[9:22]  ⁵ tn Grk “vessels.” This is the same Greek word used in v. 21.

[9:22]  ⁶ tn Or “vessels destined for wrath.” The genitive ὀργῆς (orghs) could be taken as a genitive of destination.

[9:22]  ⁷ tn Or possibly “objects of wrath that have fit themselves for destruction.” The form of the participle could be taken either as a passive or middle (reflexive). ExSyn 417-18 argues strongly for the passive sense (which is followed in the translation), stating that “the middle view has little to commend it.” First, καταρτίζω (katartizw) is nowhere else used in the NT as a direct or reflexive middle (a usage which, in any event, is quite rare in the NT). Second, the lexical force of this verb, coupled with the perfect tense, suggests something of a “done deal” (against some commentaries that see these vessels as ready for destruction yet still able to avert disaster). Third, the potter-clay motif seems to have one point: The potter prepares the clay.

[11:26]  ⁸ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).