Romans 8:28-30

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, 8:29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son ²  would be the firstborn among many brothers and sisters. ³  8:30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.

Romans 8:1

The Believer’s Relationship to the Holy Spirit

8:1 There is therefore now no condemnation for those who are in Christ Jesus. ⁴ 

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁵  have not ceased praying for you and asking God ⁶  to fill ⁷  you with the knowledge of his will in all spiritual wisdom and understanding,

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ⁸  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁹ 

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ¹⁰  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ¹¹ 

Hebrews 5:10

5:10 and he was designated ¹²  by God as high priest in the order of Melchizedek. ¹³ 

Revelation 19:9

19:9 Then ¹⁴  the angel ¹⁵  said to me, “Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the Lamb!” He also said to me, “These are the true words of God.”

[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).

[8:29]  ² tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.

[8:29]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[8:1]  ⁴ tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D¹ Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א² D² 33^vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.

[1:9]  ⁵ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁶ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ⁷ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.

[3:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ⁹ tn Grk “of our confession.”

[3:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ¹¹ tn Grk “of our confession.”

[5:10]  ¹² tn Grk “having been designated,” continuing the thought of Heb 5:9.

[5:10]  ¹³ sn The phrase in the order of Melchizedek picks up the quotation from Ps 110:4 in Heb 5:6.

[19:9]  ¹⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:9]  ¹⁵ tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.