Roma 9:15-16

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ¹  9:16 So then, ²  it does not depend on human desire or exertion, ³  but on God who shows mercy.

Roma 9:18

9:18 So then, ⁴  God ⁵  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ⁶ 

Roma 9:23

9:23 And what if he is willing to make known the wealth of his glory on the objects ⁷  of mercy that he has prepared beforehand for glory –

Roma 11:30-32

11:30 Just as you were formerly disobedient to God, but have now received mercy due to their disobedience, 11:31 so they too have now been disobedient in order that, by the mercy shown to you, they too may now ⁸  receive mercy. 11:32 For God has consigned all people to disobedience so that he may show mercy to them all. ⁹ 

Roma 12:8

12:8 if it is exhortation, he must exhort; if it is contributing, he must do so with sincerity; if it is leadership, he must do so with diligence; if it is showing mercy, he must do so with cheerfulness.

Roma 15:9

15:9 and thus the Gentiles glorify God for his mercy. ¹⁰  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ¹¹ 

[9:15]  ¹ sn A quotation from Exod 33:19.

[9:16]  ² sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:16]  ³ tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[9:18]  ⁴ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ⁶ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[9:23]  ⁷ tn Grk “vessels.” This is the same Greek word used in v. 21.

[11:31]  ⁸ tc Some important Alexandrian and Western mss (א B D*^,c 1506 pc bo) read νῦν (nun, “now”) here. A few other mss (33 365 pc sa) have ὕστερον (Justeron, “finally”). mss that lack the word are Ì⁴⁶ A D² F G Ψ 1739 1881 Ï latt. External evidence slightly favors omission with good representatives from the major texttypes, and because of the alliance of Alexandrian and Byzantine mss (with the Byzantine going against its normal tendency to embrace the longer reading). Internally, scribes could have added νῦν here to give balance to the preceding clause (οὗτοι νῦν ἠπείθησαν…αὐτοὶ νῦν ἐλεηθῶσιν [|outoi nun hpeiqhsan…autoi nun elehqwsin; “they have now been disobedient…they may now receive mercy”]). However, it seems much more likely that they would have deleted it because of its seeming inappropriateness in this context. That some witnesses have ὕστερον presupposes the presence of νῦν in their ancestors. A decision is difficult, but νῦν is slightly preferred, since it is the more difficult reading and is adequately represented in the mss.

[11:32]  ⁹ tn Grk “to all”; “them” has been supplied for stylistic reasons.

[15:9]  ¹⁰ tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.

[15:9]  ¹¹ sn A quotation from Ps 18:49.