Romans 1:9

1:9 For God, whom I serve in my spirit by preaching the gospel ¹  of his Son, is my witness that ²  I continually remember you

Romans 1:16

The Power of the Gospel

1:16 For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek. ³ 

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁴  the gospel of God ⁵  like a priest, so that the Gentiles may become an acceptable offering, ⁶  sanctified by the Holy Spirit.

Romans 15:29

15:29 and I know that when I come to you I will come in the fullness of Christ’s blessing.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 4:4

4:4 Pray that I may make it known as I should. ⁷ 

Colossians 1:13

1:13 He delivered us from the power of darkness and transferred us to the kingdom of the Son he loves, ⁸ 

Galatians 1:7

1:7 not that there really is another gospel, ⁹  but ¹⁰  there are some who are disturbing you and wanting ¹¹  to distort the gospel of Christ.

[1:9]  ¹ tn Grk “whom I serve in my spirit in the gospel.”

[1:9]  ² tn Grk “as.”

[1:16]  ³ sn Here the Greek refers to anyone who is not Jewish.

[15:16]  ⁴ 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]  ⁵ 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]  ⁶ 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.”

[4:4]  ⁷ tn The phrase begins with the ἵνα (Jina) clause and is subordinate to the imperative προσκαρτερεῖτε (proskartereite) in v. 2. The reference to the idea that Paul must make it known indicates that this clause is probably best viewed as purpose and not content, like the ἵνα of v. 3. It is the second purpose stated in the context; the first is expressed through the infinitive λαλῆσαι (lalhsai) in v. 3. The term “pray” at the beginning of the sentence is intended to pick up the imperative of v. 3.

[1:13]  ⁸ tn Here αὐτοῦ (autou) has been translated as a subjective genitive (“he loves”).

[1:7]  ⁹ tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.

[1:7]  ¹⁰ tn Grk “except.”

[1:7]  ¹¹ tn Or “trying.”