Romans 8:28-30
New English Translation
28 And we know that all things work together[a] for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son[b] would be the firstborn among many brothers and sisters.[c] 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified.
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- Romans 8:28 tc ὁ θεός (ho theos, “God”) is found after the verb συνεργεῖ (sunergei, “work”) in v. 28 in P46 A B 81 sa; the shorter reading is found in א C D F G Ψ 33 1175 1241 1505 1739 1881 2464 M 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).
- Romans 8:29 tn Grk “he”; the referent (God’s Son) has been specified in the translation for clarity.
- Romans 8:29 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
Ephesians 4:22-24
New English Translation
22 You were taught with reference to your former way of life to lay aside[a] the old man who is being corrupted in accordance with deceitful desires, 23 to be renewed in the spirit of your mind, 24 and to put on the new man who has been created in God’s image[b]—in righteousness and holiness that comes from truth.[c]
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- Ephesians 4:22 tn An alternative rendering for the infinitives in vv. 22-24 (“to lay aside…to be renewed…to put on”) is “that you have laid aside…that you are being renewed…that you have put on.” The three infinitives of vv. 22 (ἀποθέσθαι, apothesthai), 23 (ἀνανεοῦσθαι, ananeousthai), and 24 (ἐνδύσασθαι, endusasthai), form part of an indirect discourse clause; they constitute the teaching given to the believers addressed in the letter. The problem in translation is that one cannot be absolutely certain whether they go back to indicatives in the original statement (i.e., “you have put off”) or imperatives (i.e., “put off!”). Every other occurrence of an aorist infinitive in indirect discourse in the NT goes back to an imperative, but in all of these examples the indirect discourse is introduced by a verb that implies a command. The verb διδάσκω (didaskō) in the corpus Paulinum may be used to relate the indicatives of the faith as well as the imperatives. This translation implies that the infinitives go back to imperatives, though the alternate view that they refer back to indicatives is also a plausible interpretation. For further discussion, see ExSyn 605.
- Ephesians 4:24 tn Or “in God’s likeness.” Grk “according to God.” The preposition κατά used here denotes a measure of similarity or equality (BDAG 513 s.v. B.5.b.α).
- Ephesians 4:24 tn Or “in righteousness and holiness which is based on truth” or “originated from truth.”
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