Roma 1:13

1:13 I do not want you to be unaware, ¹  brothers and sisters, ²  that I often intended to come to you (and was prevented until now), so that I may have some fruit even among you, just as I already have among the rest of the Gentiles. ³ 

Roma 8:23

8:23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, ⁴  groan inwardly as we eagerly await our adoption, ⁵  the redemption of our bodies. ⁶ 

Roma 13:9

13:9 For the commandments, ⁷  “Do not commit adultery, do not murder, do not steal, do not covet,” ⁸  (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” ⁹ 

Roma 14:3

14:3 The one who eats everything must not despise the one who does not, and the one who abstains must not judge the one who eats everything, for God has accepted him.

Roma 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ¹⁰  the gospel of God ¹¹  like a priest, so that the Gentiles may become an acceptable offering, ¹²  sanctified by the Holy Spirit.

Roma 15:27

15:27 For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. ¹³  For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things.

[1:13]  ¹ sn The expression “I do not want you to be unaware [Grk ignorant]” also occurs in 1 Cor 10:1; 12:1; 1 Thess 4:13. Paul uses the phrase to signal that he is about to say something very important.

[1:13]  ² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:13]  ³ tn Grk “in order that I might have some fruit also among you just as also among the rest of the Gentiles.”

[8:23]  ⁴ tn Or “who have the Spirit as firstfruits.” The genitive πνεύματος (pneumatos) can be understood here as possessive (“the firstfruits belonging to the Spirit”) although it is much more likely that this is a genitive of apposition (“the firstfruits, namely, the Spirit”); cf. TEV, NLT.

[8:23]  ⁵ tn See the note on “adoption” in v. 15.

[8:23]  ⁶ tn Grk “body.”

[13:9]  ⁷ tn Grk “For the…” (with the word “commandments” supplied for clarity). The Greek article (“the”) is used here as a substantiver to introduce the commands that are quoted from the second half of the Decalogue (ExSyn 238).

[13:9]  ⁸ sn A quotation from Exod 20:13-15, 17; Deut 5:17-19, 21.

[13:9]  ⁹ sn A quotation from Lev 19:18.

[15:16]  ¹⁰ 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]  ¹¹ 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]  ¹² 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.”

[15:27]  ¹³ tn Grk “to them”; the referent (the Jerusalem saints) has been specified in the translation for clarity.