ζῆλον θεοῦ … οὐ κατʼ ἐπίγνωσιν … τέλος νόμου (10:1–4)

Says ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν (10:1): Paul's prayer to God for them is for their salvation. RP and TR read "for Israel is" (see var.Rom.10.1.hyper-auton and var.Rom.10.1.estin).

Says ζῆλον θεοῦ ἔχουσιν, ἀλλʼ οὐ κατʼ ἐπίγνωσιν (10:2): they have zeal for God, but not according to knowledge. Abbott-Smith lists 10:2 under ζῆλος (zēlos), "zeal," with objective genitive.

Says ἀγνοοῦντες … τὴν τοῦ θεοῦ δικαιοσύνην … οὐχ ὑπετάγησαν (10:3): not knowing God's righteousness, they did not submit to it. Abbott-Smith lists the verse under the middle of ὑποτάσσω, "to subject oneself, obey."

Uncertain τὴν ἰδίαν ζητοῦντες στῆσαι, "seeking to establish their own" (10:3): a righteousness of their own works, or a national or covenant righteousness marked by the law. The first rests on the contrast with righteousness received by faith (10:4–6; Phil 3:9), the second on the law as Israel's boundary (9:31; 10:12). No preference here (see var.Rom.10.3.dikaiosynen and note.exegetical.Rom.3.27-Rom.3.31.boasting-excluded).

Uncertain τέλος γὰρ νόμου Χριστός (10:4): τέλος (telos) can mean end or aim. Abbott-Smith files this verse under "end" and illustrates "aim" from 1 Tim 1:5. End/termination: 10:5–6 set law-righteousness beside faith-righteousness. Goal/fulfilment: the race words of 9:30–31 (διώκω, καταλαμβάνω, φθάνω) and Moses cited as a witness (10:5–8). This note leans to both, since the context supports each: Christ ends the law as a way to righteousness and is the goal it pointed to.

Says Righteousness is for everyone who believes (10:4, 11–13), by faith apart from works (see note.exegetical.Rom.4.1-Rom.4.8.abraham-and-david). Law and faith in 10:4–8: see note.exegetical.Rom.10.4-Rom.10.8.law-and-faith.