Romans 9:4

οἵτινες. This form of the relative marks the characteristic which is the occasion of his feeling; cf. Moulton, p. 91 f.; Blass, 172; Hort, 1 Peter 2:1 f. ‘Never absolutely convertible with δς,’ M., ‘seeing that they are.’

εἰσιν, they still are in spite of what has happened.

Ἰσραηλεῖται, the name which marks the religious privilege of the nation; cf. John 1:48; below Romans 11:1; 2 Corinthians 11:22 : and for Ἰσραὴλ cf. below 6; 1 Corinthians 10:18; Galatians 6:16; Ephesians 2:12; closely connected with the expectation of the Messiah and His kingdom, Acts 1:6. The following enumeration gives the details which are all involved in this name, and emphasises the paradox of the rejection of the Gospel by a people so prepared.

ἡ υἱοθεσία. Not LXX[176] or class, but common in inscriptions; cf. Deissmann, B. S. II. p. 66. In N.T. Rom., Gal. (1), Eph. (1) only. This is the only place in which it refers to the sonship of Israel. Was it current among the Jews? cf. Exodus 4:22; Hart, Ecclus. p. 302 f.

[176] LXX. the Septuagint Version of the Old Testament

η δόξα. Cf. Luke 2:32; 2 Corinthians 3:7 f. The reference is to the Shechinah, the visible sign of the presence of GOD among His people.

αἱ διαθῆκαι. The plural marks the successive repetitions and ratifications of the covenant from Abraham to Moses; cf. Acts 3:25; Luke 1:72; for the plural Ephesians 2:12.

ἡ νομοθεσία, the legislation—the positive revelation of GOD’S will which distinguished Israel from all other nations. Only here in N.T. and LXX[177] canon: 2Ma 6:23; 4Ma 5:35.

[177] LXX. the Septuagint Version of the Old Testament

ἡ λατρεία, the ordered services of the Temple; cf. Hebrews 9:1; Hebrews 9:6.

αἱ ἐπαγγελίαι, primarily of the promises made to Abraham; of. Galatians 3:16; Hebrews 7:6, but including the whole prophetic revelation as touching the Messiah, cf. 2 Corinthians 1:20; Acts 13:32 : Hart, Ecclus. p. 306.