Roma 8:28

8:28 And we know that all things work together ¹  for good for those who love God, who are called according to his purpose,

Roma 9:20

9:20 But who indeed are you – a mere human being ²  – to talk back to God? ³  Does what is molded say to the molder, “Why have you made me like this?” ⁴ 

Roma 9:22

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 9:26

9:26 “And in the very place ⁸  where it was said to them, ‘You are not my people,’

there they will be called ‘sons of the living God.’” ⁹ 

[8:28]  ¹ 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).

[9:20]  ² tn Grk “O man.”

[9:20]  ³ tn Grk “On the contrary, O man, who are you to talk back to God?”

[9:20]  ⁴ sn A quotation from Isa 29:16; 45:9.

[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.

[9:26]  ⁸ tn Grk “And it will be in the very place.”

[9:26]  ⁹ sn A quotation from Hos 1:10.