Romans 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,

James 1:12

1:12 Happy is the one ²  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ³  promised to those who love him.

James 2:5

2:5 Listen, my dear brothers and sisters! ⁴  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him?

James 2:1

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁵  do not show prejudice ⁶  if you possess faith ⁷  in our glorious Lord Jesus Christ. ⁸ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁹  do the quarrels among you come from? Is it not from this, ¹⁰  from your passions that battle inside you? ¹¹ 

[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).

[1:12]  ² tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ³ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[2:5]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁵ tn Or “partiality.”

[2:1]  ⁶ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁷ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[4:1]  ⁵ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁶ tn Grk “from here.”

[4:1]  ⁷ tn Grk “in your members [i.e., parts of the body].”