2 Samuel 16:23

16:23 In those days Ahithophel’s advice was considered as valuable as a prophetic revelation. ¹  Both David and Absalom highly regarded the advice of Ahithophel. ² 

Acts 7:38

7:38 This is the man who was in the congregation ³  in the wilderness ⁴  with the angel who spoke to him at Mount Sinai, and with our ancestors, ⁵  and he ⁶  received living oracles ⁷  to give to you. ⁸ 

Romans 3:2

3:2 Actually, there are many advantages. ⁹  First of all, ¹⁰  the Jews ¹¹  were entrusted with the oracles of God. ¹² 

Romans 3:1

3:1 Therefore what advantage does the Jew have, or what is the value of circumcision?

Romans 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ¹³  so that he would become ¹⁴  the father of all those who believe but have never been circumcised, ¹⁵  that they too could have righteousness credited to them.

[16:23]  ¹ tn Heb “And the advice of Ahithophel which he advised in those days was as when one inquires of the word of God.”

[16:23]  ² tn Heb “So was all the advice of Ahithophel, also to David, also to Absalom.”

[7:38]  ³ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ⁴ tn Or “desert.”

[7:38]  ⁵ tn Or “forefathers”; Grk “fathers.”

[7:38]  ⁶ tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ⁷ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ⁸ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[3:2]  ⁹ tn Grk “much in every way.”

[3:2]  ¹⁰ 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.

[3:2]  ¹¹ tn Grk “they were.”

[3:2]  ¹² 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.

[4:11]  ¹³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ¹⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ¹⁵ tn Grk “through uncircumcision.”