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  • PARALLEL BIBLE - Romans 3:2


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31

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    King James Bible - Romans 3:2

    Much every way: chiefly, because that unto them were committed the oracles of God.

    World English Bible

    Much in every way! Because first of all, they were entrusted with the oracles of God.

    Douay-Rheims - Romans 3:2

    Much every way. First indeed, because the
    words of God were committed to them.

    Webster's Bible Translation

    Much every way: chiefly, because that to them were committed the oracles of God.

    Greek Textus Receptus


    πολυ
    4183 A-NSN κατα 2596 PREP παντα 3956 A-ASM τροπον 5158 N-ASM πρωτον 4412 ADV μεν 3303 PRT γαρ 1063 CONJ οτι 3754 CONJ επιστευθησαν 4100 5681 V-API-3P τα 3588 T-APN λογια 3051 N-APN του 3588 T-GSM θεου 2316 N-GSM

    Treasury of Scriptural Knowledge

    VERSE (2) -
    :3; 11:1,2,15-23,28,29

    SEV Biblia, Chapter 3:2

    Mucho en todas maneras. Lo primero ciertamente, que la Palabra de Dios les ha sido confiada.

    Clarke's Bible Commentary - Romans 3:2

    Verse 2. APOSTLE. Much every way] The
    Jews, in reference to the means and motives of obedience, enjoy many advantages beyond the Gentiles; and, principally, because to them were committed the oracles of God-that revelation of his will to Moses and the prophets, containing a treasure of excellencies, with which no other part of the world has been favoured; though they have most grievously abused these privileges.

    John Gill's Bible Commentary

    Ver. 2. Much every way , etc..] The circumcised
    Jew has greatly the advantage of the uncircumcised Gentile, ynp lkm , in all respects, dx lk l[ , on every side, as the Rabbins speak; phrases to which this in the text answers: chiefly ; more especially, particularly, and in the first place; because that unto them were committed the oracles of God ; by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is contained in them; which are called so, because they are of divine inspiration, contain the mind and will of God, and are infallible and authoritative: and it was the privilege and profit of the Jews that they were intrusted with them, when other nations were not, and so had the advantage of them; they had them for their own use; for hereby they had a more clear and distinct knowledge of God than the Gentiles could have by the light of nature; and besides, became acquainted with the doctrines of a trinity of persons in the Godhead, of the sonship and deity of the Messiah, of the sacrifice, satisfaction, and righteousness of the Redeemer, and of salvation by him; and also with the manner of worshipping of God according to his will; all which the Gentiles were ignorant of. Moreover, they had the honour of being the keepers of these sacred books, these divine oracles, and of transmitting them to posterity, for the use of others.

    Matthew Henry Commentary

    Verses 1-8 - The
    law could not save in or from sins, yet it gave the Jews advantage for obtaining salvation. Their stated ordinances, education in the knowledge of the true God and his service, and many favours shown to the children of Abraham, all were means of grace, and doubtless wer made useful to the conversion of many. But especially the Scripture were committed to them. Enjoyment of God's word and ordinances, is the chief happiness of a people. But God's promises are made only to believers; therefore the unbelief of some, or of many professors cannot make this faithfulness of no effect. He will fulfil his promise to his people, and bring his threatened vengeance upon unbelievers God's judging the world, should for ever silence all doubtings an reflections upon his justice. The wickedness and obstinate unbelief of the Jews, proved man's need of the righteousness of God by faith, an also his justice in punishing for sin. Let us do evil, that good ma come, is oftener in the heart than in the mouth of sinners; for fe thus justify themselves in their wicked ways. The believer knows tha duty belongs to him, and events to God; and that he must not commit an sin, or speak one falsehood, upon the hope, or even assurance, that God may thereby glorify himself. If any speak and act thus, their condemnation is just.


    Greek Textus Receptus


    πολυ
    4183 A-NSN κατα 2596 PREP παντα 3956 A-ASM τροπον 5158 N-ASM πρωτον 4412 ADV μεν 3303 PRT γαρ 1063 CONJ οτι 3754 CONJ επιστευθησαν 4100 5681 V-API-3P τα 3588 T-APN λογια 3051 N-APN του 3588 T-GSM θεου 2316 N-GSM

    Vincent's NT Word Studies

    2. Chiefly (prwton). Rev., first of all; i.e., first in order.
    Paul, however, does not enumerate further, being led away by another thought.

    The oracles (ta logia). Diminutive. Strictly, brief utterances. Both in classical and biblical Greek, of divine utterances. In classical Greek, of prose oracles. See Acts vii. 38; Heb. v. 12; I Peter iv. 11. Not especially Messianic passages, but the Old Testament scriptures with the law and the promises.


    Robertson's NT Word Studies

    3:2 {Much every way} (polu kata panta). polu points back to to perisson. So it means the overplus of the Jew is much from every angle. {First of all} (prwton men). As in #1:8; 1Co 11:18 Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (episteuthsan). First aorist passive indicative of pisteuw, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in #1Th 2:4. {The oracles of God} (ta logia tou qeou). In the accusative case, therefore, the object of episteuthsan. logion is probably a diminutive of logos, word, though the adjective logios also occurs (#Ac 18:24). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (#Ac 7:38, which see; #Ro 3:2; Heb 5:12; 1Pe 4:11). It is possible that here and in #Ac 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31

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