Romans 2:29

2:29 but someone is a Jew who is one inwardly, and circumcision is of the heart ¹  by the Spirit ²  and not by the written code. ³  This person’s ⁴  praise is not from people but from God.

Romans 7:6

7:6 But now we have been released from the law, because we have died ⁵  to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code. ⁶ 

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ⁷  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:16

15:16 to be a minister of Christ Jesus to the Gentiles. I serve ⁸  the gospel of God ⁹  like a priest, so that the Gentiles may become an acceptable offering, ¹⁰  sanctified by the Holy Spirit.

Romans 15:19

15:19 in the power of signs and wonders, in the power of the Spirit of God. So from Jerusalem even as far as Illyricum I have fully preached the gospel of Christ.

Romans 15:30

15:30 Now I urge you, brothers and sisters, ¹¹  through our Lord Jesus Christ and through the love of the Spirit, to join fervently with me in prayer to God on my behalf.

---

¹ sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.

² tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).

³ tn Grk “letter.”

⁴ tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.

⁵ tn Grk “having died.” The participle ἀποθανόντες (apoqanonte") has been translated as a causal adverbial participle.

⁶ tn Grk “in the newness of the Spirit and not in the oldness of the letter.”

⁷ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

⁸ 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.

⁹ 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.

¹⁰ 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.”

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