ῥῆμα τῆς πίστεως … κύριον Ἰησοῦν … ἐπικαλέσηται (10:5–13)

Says Μωϋσῆς γὰρ γράφει … ὁ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτῇ (10:5): Moses writes that whoever does the law's righteousness will live by it (see var.Rom.10.5.hoti-order and var.Rom.10.5.aute-autois).

Says ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει (10:6–8): τοῦτʼ ἔστιν applies the ascent, the descent, and the near word to Christ and to τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. Abbott-Smith lists 10:8 under ῥῆμα (rhēma) as "a saying, statement, word of prophecy, instruction or command."

Uncertain δέ (10:6) contrasts the two righteousnesses; whether Paul sets two ways against each other or shows the law's own goal in Christ is not settled by the particle (see note.exegetical.Rom.10.4-Rom.10.8.law-and-faith).

Says ἐὰν ὁμολογήσῃς … κύριον Ἰησοῦν … σωθήσῃ (10:9): confess Jesus as Lord and believe God raised him, and you will be saved. κύριον is a predicate accusative with ὁμολογέω, "to agree, confess, acknowledge" (Abbott-Smith). WH reads τὸ ῥῆμα … ὅτι κύριος Ἰησοῦς (see var.Rom.10.9.to-rhema).

Implies Heart and mouth are one response, not two stages: 10:10 pairs believing εἰς δικαιοσύνην with confessing εἰς σωτηρίαν, as 10:8–9 paired mouth and heart.

Says There is no distinction between Jew and Greek (10:12; compare 3:22). Whoever calls on the name of the Lord will be saved (10:13). Abbott-Smith gives the middle of ἐπικαλέω as "to call upon, invoke, appeal to."

Implies 10:13 applies Joel's "Lord" to Jesus: κύριος runs from 10:9 through "the same Lord of all" (10:12) to "the name of the Lord" (10:13). The Hebrew is in the Hebrew notes.