Romans 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 

Romans 4:17

4:17 (as it is written, “I have made you the father of many nations”). ⁴  He is our father ⁵  in the presence of God whom he believed – the God who ⁶  makes the dead alive and summons the things that do not yet exist as though they already do. ⁷ 

Romans 11:25

11:25 For I do not want you to be ignorant of this mystery, brothers and sisters, ⁸  so that you may not be conceited: A partial hardening has happened to Israel ⁹  until the full number ¹⁰  of the Gentiles has come in.

[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.”

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

[4:17]  ⁵ 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]  ⁶ tn “The God” is not in the Greek text but is supplied for clarity.

[4:17]  ⁷ 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]).

[11:25]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[11:25]  ⁸ tn Or “Israel has experienced a hardening in part until the full number of the Gentiles has come in.”

[11:25]  ⁹ tn Grk “fullness.”