Roma 3:29

3:29 Or is God the God of the Jews only? Is he not the God of the Gentiles too? Yes, of the Gentiles too!

Roma 4:17-18

4:17 (as it is written, “I have made you the father of many nations”). ¹  He is our father ²  in the presence of God whom he believed – the God who ³  makes the dead alive and summons the things that do not yet exist as though they already do. ⁴  4:18 Against hope Abraham ⁵  believed ⁶  in hope with the result that he became the father of many nations ⁷  according to the pronouncement, ⁸  “so will your descendants be.” ⁹ 

Roma 9:24

9:24 even us, whom he has called, not only from the Jews but also from the Gentiles?

Roma 11:12-13

11:12 Now if their transgression means riches for the world and their defeat means riches for the Gentiles, how much more will their full restoration ¹⁰  bring?

11:13 Now I am speaking to you Gentiles. Seeing that I am an apostle to the Gentiles, I magnify my ministry,

Roma 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ¹¹  so that you may not be conceited: A partial hardening has happened to Israel ¹²  until the full number ¹³  of the Gentiles has come in.

Roma 15:12

15:12 And again Isaiah says, “The root of Jesse will come, and the one who rises to rule over the Gentiles, in him will the Gentiles hope.” ¹⁴ 

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁵  the gospel of God ¹⁶  like a priest, so that the Gentiles may become an acceptable offering, ¹⁷  sanctified by the Holy Spirit.

Roma 15:18

15:18 For I will not dare to speak of anything except what Christ has accomplished through me in order to bring about the obedience ¹⁸  of the Gentiles, by word and deed,

Roma 16:4

16:4 who risked their own necks for my life. Not only I, but all the churches of the Gentiles are grateful to them.

[4:17]  ¹ tn Verses 16-17 comprise one sentence in Greek, but this has been divided into two sentences due to English requirements.

[4:17]  sn A quotation from Gen 17:5. The quotation forms a parenthesis in Paul’s argument.

[4:17]  ² tn The words “He is our father” are not in the Greek text but are supplied to show that they resume Paul’s argument from 16b. (It is also possible to supply “Abraham had faith” here [so REB], taking the relative clause [“who is the father of us all”] as part of the parenthesis, and making the connection back to “the faith of Abraham,” but such an option is not as likely [C. E. B. Cranfield, Romans [ICC], 1:243].)

[4:17]  ³ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁴ tn Or “calls into existence the things that do not exist.” The translation of ὡς ὄντα (Jw" onta) allows for two different interpretations. If it has the force of result, then creatio ex nihilo is in view and the variant rendering is to be accepted (so C. E. B. Cranfield, Romans [ICC], 1:244). A problem with this view is the scarcity of ὡς plus participle to indicate result (though for the telic idea with ὡς plus participle, cf. Rom 15:15; 1 Thess 2:4). If it has a comparative force, then the translation given in the text is to be accepted: “this interpretation fits the immediate context better than a reference to God’s creative power, for it explains the assurance with which God can speak of the ‘many nations’ that will be descended from Abraham” (D. Moo, Romans [NICNT], 282; so also W. Sanday and A. C. Headlam, Romans [ICC], 113). Further, this view is in line with a Pauline idiom, viz., verb followed by ὡς plus participle (of the same verb or, in certain contexts, its antonym) to compare present reality with what is not a present reality (cf. 1 Cor 4:7; 5:3; 7:29, 30 (three times), 31; Col 2:20 [similarly, 2 Cor 6:9, 10]).

[4:18]  ⁵ tn Grk “he”; the referent (Abraham) has been specified in the translation for clarity.

[4:18]  ⁶ tn Grk “who against hope believed,” referring to Abraham. The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[4:18]  ⁷ sn A quotation from Gen 17:5.

[4:18]  ⁸ tn Grk “according to that which had been spoken.”

[4:18]  ⁹ sn A quotation from Gen 15:5.

[11:12]  ¹⁰ tn Or “full inclusion”; Grk “their fullness.”

[11:25]  ¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ¹² tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ¹³ tn Grk “fullness.”

[15:12]  ¹⁴ sn A quotation from Isa 11:10.

[15:16]  ¹⁵ tn Grk “serving.” This is a continuation of the previous sentence in the Greek text, but in keeping with contemporary English style, a new sentence was started here in the translation.

[15:16]  ¹⁶ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself.

[15:16]  ¹⁷ tn Grk “so that the offering of the Gentiles may become acceptable.” This could be understood to refer to an offering belonging to the Gentiles (a possessive genitive) or made by the Gentiles (subjective genitive), but more likely the phrase should be understood as an appositive genitive, with the Gentiles themselves consisting of the offering (so J. D. G. Dunn, Romans [WBC 38], 2:860). The latter view is reflected in the translation “so that the Gentiles may become an acceptable offering.”

[15:18]  ¹⁸ tn Grk “unto obedience.”