Discovery BoxRomans 2:4 
Context2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know 1 that God’s kindness leads you to repentance?
Romans 6:9
Context6:9 We know 2 that since Christ has been raised from the dead, he is never going to die 3 again; death no longer has mastery over him.
Romans 7:18
Context7:18 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 8:28
Context8:28 And we know that all things work together 5 for good for those who love God, who are called according to his purpose,
Romans 11:2
Context11:2 God has not rejected his people whom he foreknew! Do you not know what the scripture says about Elijah, how he pleads with God against Israel?
Romans 14:14
Context14:14 I know and am convinced in the Lord Jesus that there is nothing unclean in itself; still, it is unclean to the one who considers it unclean.
1 tn Grk “being unaware.”
2 tn Grk “knowing.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
3 tn The present tense here has been translated as a futuristic present (see ExSyn 536, where this verse is listed as an example).
4 tn Grk “For to wish is present in/with me, but not to do it.”
5 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).
