Romans 14:16

14:16 Therefore do not let what you consider good ¹  be spoken of as evil.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Romans 2:10

2:10 but ²  glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Romans 7:19

7:19 For I do not do the good I want, but I do the very evil I do not want!

Romans 8:28

8:28 And we know that all things work together ³  for good for those who love God, who are called according to his purpose,

Romans 7:13

7:13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful.

Romans 7:18

7:18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it. ⁴ 

Romans 9:11

9:11 even before they were born or had done anything good or bad (so that God’s purpose in election ⁵  would stand, not by works but by ⁶  his calling) ⁷  –

Romans 12:2

12:2 Do not be conformed ⁸  to this present world, ⁹  but be transformed by the renewing of your mind, so that you may test and approve ¹⁰  what is the will of God – what is good and well-pleasing and perfect.

Romans 13:3-4

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation, 13:4 for it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.

Romans 16:19

16:19 Your obedience is known to all and thus I rejoice over you. But I want you to be wise in what is good and innocent in what is evil.

[14:16]  ¹ tn Grk “do not let your good.”

[2:10]  ² tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

[8:28]  ³ 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).

[7:18]  ⁴ tn Grk “For to wish is present in/with me, but not to do it.”

[9:11]  ⁵ tn Grk “God’s purpose according to election.”

[9:11]  ⁶ tn Or “not based on works but based on…”

[9:11]  ⁷ tn Grk “by the one who calls.”

[12:2]  ⁶ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ⁷ tn Grk “to this age.”

[12:2]  ⁸ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”