2 Chronicles 13:10-12

13:10 But as for us, the Lord is our God and we have not rejected him. Aaron’s descendants serve as the Lord’s priests and the Levites assist them with the work. ¹  13:11 They offer burnt sacrifices to the Lord every morning and every evening, along with fragrant incense. They arrange the Bread of the Presence on a ritually clean table and light the lamps on the gold lampstand every evening. Certainly ²  we are observing the Lord our God’s regulations, but you have rejected him. 13:12 Now look, God is with us as our leader. His priests are ready to blow the trumpets to signal the attack against you. ³  You Israelites, don’t fight against the Lord God of your ancestors, ⁴  for you will not win!”

Psalms 147:19

147:19 He proclaims his word to Jacob,

his statutes and regulations to Israel.

Romans 3:2

3:2 Actually, there are many advantages. ⁵  First of all, ⁶  the Jews ⁷  were entrusted with the oracles of God. ⁸ 

Romans 9:5

9:5 To them belong the patriarchs, ⁹  and from them, ¹⁰  by human descent, ¹¹  came the Christ, ¹²  who is God over all, blessed forever! ¹³  Amen.

¹ tn Heb “and priests serving the Lord [are] the sons of Aaron and the Levites in the work.”

² tn Or “for.”

³ tn Heb “and his priests and the trumpets of the war alarm [are ready] to sound out against you.”

⁴ tn Heb “fathers” (also in v. 18).

⁵ tn Grk “much in every way.”

⁶ tc ‡ Most witnesses (א A D² 33 Ï) have γάρ (gar) after μέν (men), though some significant Alexandrian and Western witnesses lack the conjunction (B D* G Ψ 81 365 1506 2464* pc latt). A few mss have γάρ, but not μέν (6 1739 1881). γάρ was frequently added by scribes as a clarifying conjunction, making it suspect here. NA²⁷ has the γάρ in brackets, indicating doubt as to its authenticity.

⁷ tn Grk “they were.”

⁸ tn The referent of λόγια (logia, “oracles”) has been variously understood: (1) BDAG 598 s.v. λόγιον takes the term to refer here to “God’s promises to the Jews”; (2) some have taken this to refer more narrowly to the national promises of messianic salvation given to Israel (so S. L. Johnson, Jr., “Studies in Romans: Part VII: The Jews and the Oracles of God,” BSac 130 [1973]: 245); (3) perhaps the most widespread interpretation sees the term as referring to the entire OT generally.

⁹ tn Grk “of whom are the fathers.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹⁰ tn Grk “from whom.” Here the relative pronoun has been replaced by a personal pronoun.

¹¹ tn Grk “according to the flesh.”

¹² tn Or “Messiah.” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed.”)

¹³ tn Or “the Christ, who is over all, God blessed forever,” or “the Messiah. God who is over all be blessed forever!” or “the Messiah who is over all. God be blessed forever!” The translational difficulty here is not text-critical in nature, but is a problem of punctuation. Since the genre of these opening verses of Romans 9 is a lament, it is probably best to take this as an affirmation of Christ’s deity (as the text renders it). Although the other renderings are possible, to see a note of praise to God at the end of this section seems strangely out of place. But for Paul to bring his lament to a crescendo (that is to say, his kinsmen had rejected God come in the flesh), thereby deepening his anguish, is wholly appropriate. This is also supported grammatically and stylistically: The phrase ὁ ὢν (Jo wn, “the one who is”) is most naturally taken as a phrase which modifies something in the preceding context, and Paul’s doxologies are always closely tied to the preceding context. For a detailed examination of this verse, see B. M. Metzger, “The Punctuation of Rom. 9:5,” Christ and the Spirit in the New Testament, 95-112; and M. J. Harris, Jesus as God, 144-72.