Rom 10:1

exegeticalRom 10:1–21

Romans 10:1–21: Israel's zeal, the near word, and a people who heard

• SaysPaul prays for Israel's salvation and testifies to their zeal without knowledge; Christ is the end of the law for righteousness to everyone who believes; confession of Jesus as Lord and faith in his resurrection bring salvation; there is no distinction between Jew and Greek; calling depends on believing, hearing, preaching and sending; Israel heard and was warned (10:1–21).
• UncertainWhat 'their own' righteousness is (10:3) and how 10:5 relates to 10:6–8 (with 10:4) are open, with no lean.
• Uncertainῥήματος Χριστοῦ (10:17) and what Israel knew (10:19) carry a lean with the alternative named; the use of Ps 19:4 in 10:18 is open.

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exegeticalRom 10:1–4

Zeal without knowledge, and Christ as the τέλος of the law (Romans 10:1–4)

• SaysPaul's desire and prayer to God for Israel is for their salvation (10:1).
• SaysIsrael is zealous for God but not according to knowledge (10:2).
• SaysNot knowing God's righteousness and seeking to establish their own, they did not submit to God's righteousness (10:3).
• UncertainWhether 'their own' is a righteousness of their own achievement under the law (9:32; 10:3, 5) or a national or covenant righteousness marked by the law (10:2; 9:4–5; 10:12); no lean.
• SaysChrist is the end of the law, for righteousness to everyone who believes (10:4; compare 3:28).

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historicalRom 10:1–3; Gal 1:13–14; Phil 3:6; Acts 22:3

Zeal for God: Phinehas, the Maccabees and Paul’s past (10:1–3)

• SaysRom 10:1–2 says Paul prays for the Israelites’ salvation and testifies that they are zealous for God, but not on the basis of knowledge; Gal 1:13–14, Phil 3:6 and Acts 22:3 use the language of zeal for Paul’s own former life, including his persecution of the church; Num 25:13 says Phinehas was zealous for his God and received a covenant of permanent priesthood.

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languageRom 10:1; Rom 10:2; Rom 10:3; Rom 10:4

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

• SaysPaul prays to God for their salvation (10:1).
• SaysThey have zeal for God (objective genitive), not according to knowledge (10:2).
• SaysNot knowing God's righteousness, they did not submit to it (10:3).
• Uncertain'Their own' righteousness may be a works-righteousness or a national or covenant righteousness marked by the law; no preference is stated.
• Uncertainτέλος may mean end/termination, goal/fulfilment, or both; this note leans to both, on the context of 10:5–6 and 9:30–31, with end/termination only and goal/fulfilment only as the alternatives.
• SaysRighteousness is for everyone who believes (10:4, 11–13).

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Rom 10:3

exegeticalRom 1:17; Rom 3:21–26; Rom 10:3; Phil 3:9

The meaning of δικαιοσύνη θεοῦ in Romans 1:17

• SaysGod's righteousness is revealed in the gospel, from faith to faith, with Hab 2:4 cited as support (1:17).
• ImpliesAt 1:17 δικαιοσύνη θεοῦ is God's saving righteousness received by faith, not his punitive justice; cf. Ps 98:2 (LXX 97:2); Isa 46:13; 51:5–8.
• ImpliesRead with 3:21–26, 10:3, and Phil 3:9, it includes both God's saving act and the righteous status he gives to believers (genitive of source/author).
• UncertainHow far 'covenant faithfulness' belongs to the meaning at 1:17 rather than 3:3–5, 25–26; the team holds the gift sense primary, God's faithfulness its ground.

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Rom 10:4

exegeticalRom 10:4–8

Law and faith in Romans 10:4–8: two ways, or the law's own goal in Christ?

• SaysMoses writes of the righteousness from the law that the one who does these things will live by them (10:5, Lev 18:5); the righteousness from faith says the word is near, in the mouth and heart, the word of faith being proclaimed (10:6–8, Deut 30:12–14).
• UncertainWhether 10:5 and 10:6–8 set two ways against each other or read Deut 30 as the law's own goal in Christ; no lean. Views: Lutheran and Reformed law–gospel contrast (two speakers; 9:32; Gal 3:12); Reformed continuity and the third use (Moses cited as Scripture; stress on Christ as goal); dispensational (end of the Mosaic administration; 10:8); New Perspective and covenantal (10:3, 12, 11–13).
• ImpliesAll four affirm salvation by grace through faith in Christ, without being blended; justification is by faith apart from works (3:28).

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Rom 10:5

exegeticalRom 10:5–13

The word is near: confessing Jesus as Lord (Romans 10:5–13)

• SaysMoses writes of the righteousness from the law in the words of Lev 18:5 (10:5).
• SaysThe righteousness from faith explains the ascent and descent of Deut 30:12–14 by Christ and calls the near word the word of faith being proclaimed (10:6–8).
• ImpliesSince Christ has come and God has raised him, the word to be believed is already near in the message proclaimed (10:7–9).
• SaysWhoever confesses Jesus as Lord and believes that God raised him from the dead will be saved (10:9).
• SaysWith the heart one believes and is justified, and with the mouth one confesses and is saved (10:10).
• ImpliesHeart and mouth are one response, not two stages (10:8–10).
• SaysEveryone who believes in him will not be put to shame; there is no difference between Jew and Greek; everyone who calls on the name of the Lord will be saved (10:11–13; compare 3:22).
• Implies10:13 applies Joel's Lord (YHWH) text to Jesus, from the continuity of κύριος in 10:9, 12 and 13.

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historicalRom 10:5–8; Rom 10:14–15; Deut 30:11–14

The near word and the bringer of good news (10:5–8, 14–15)

• SaysRom 10:5 says Moses writes of the righteousness that is by the law; Rom 10:6–8 says the righteousness that is by faith says not to ask who will ascend into heaven and says the word is near, in the mouth and in the heart (cf. Deut 30:11–14); Rom 10:15 asks how they can preach unless they are sent and cites the beautiful feet of those who bring good news (cf. Isa 52:7; Nah 1:15).

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languageRom 10:5; Rom 10:6; Rom 10:7; Rom 10:8; Rom 10:9; Rom 10:10; Rom 10:11; Rom 10:12; Rom 10:13

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

• SaysMoses writes that the one who does the righteousness from the law will live by it (10:5).
• Saysτοῦτʼ ἔστιν applies the Deuteronomy lines to Christ and to the word of faith that is proclaimed (10:6–8).
• UncertainWhether 10:5 and 10:6–8 set two ways against each other or show the law's goal in Christ is not settled by δέ; no lean.
• SaysConfess Jesus as Lord and believe God raised him, and you will be saved (10:9).
• ImpliesHeart and mouth are one response, not two stages (10:10).
• SaysThere is no distinction between Jew and Greek (10:12); whoever calls on the name of the Lord will be saved (10:11–13).
• Implies10:13 applies Joel's 'Lord' (YHWH) to Jesus, by the continuity of κύριος in 10:9, 12–13.

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languageRom 10:5–8

Rom 10:5–8: Lev 18:5 and Deut 30:12–14 (MT and LXX)

• SaysRom 10:5 ὁ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτῇ quotes Lev 18:5 אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם; Swete ἃ ποιήσας ἄνθρωπος ζήσεται ἐν αὐτοῖς.
• SaysRom 10:6–8 quotes Deut 30:12–14 selectively: MT מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה, מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם, קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ; Swete ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν … διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης … ἐγγὺς τὸ ῥῆμα σφόδρα … καὶ ἐν ταῖς χερσίν σου αὐτὸ ποιεῖν.
• SaysPaul keeps Τίς ἀναβήσεται εἰς τὸν οὐρανόν, replaces the sea-crossing with Τίς καταβήσεται εἰς τὴν ἄβυσσον, and omits "very," "in your hands" and "to do it"; each τοῦτʼ ἔστιν applies a line to Christ.

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Rom 10:11

languageRom 10:11; Rom 10:13

Rom 10:11, 13: Isa 28:16 again, and Joel 2:32 (MT and LXX 3:5)

• SaysRom 10:11 Πᾶς ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται repeats Isa 28:16 (9:33) with Πᾶς added; neither MT הַמַּאֲמִין nor Swete has "every."
• ImpliesThe added Πᾶς anticipates Joel's "everyone" (10:13) and "no difference" (10:12).
• SaysRom 10:13 Πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται quotes Joel 2:32 (MT/LXX 3:5) וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט in the LXX form (καὶ ἔσται πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται) without "and it shall be."
• SaysJoel's "Lord" is יְהוָה, rendered κύριος in the LXX; יִמָּלֵט (Niphal) is rendered σωθήσεται.
• ImpliesPaul applies the YHWH text of Joel 2:32 to Jesus: the κύριος of 10:13 is the κύριον Ἰησοῦν of 10:9 and ὁ γὰρ αὐτὸς κύριος πάντων of 10:12.

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Rom 10:14

exegeticalRom 10:14–17

How will they hear? Calling, believing, hearing, preaching, and sending (Romans 10:14–17)

• SaysCalling on the Lord depends on believing, believing on hearing, hearing on a preacher, and preaching on being sent (10:14–15).
• SaysThe feet of those who bring good news are beautiful, in the words of Isa 52:7 (10:15).
• SaysNot all obeyed the good news; faith comes from hearing, and hearing through the word of Christ (10:16–17).
• UncertainWhether ῥήματος Χριστοῦ is the word about Christ (lean; the proclaimed message of 10:14–16) or the word Christ speaks (alternative).

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languageRom 10:14; Rom 10:15; Rom 10:16; Rom 10:17; Rom 10:18; Rom 10:19; Rom 10:20; Rom 10:21

ἀκοή … ῥήματος Χριστοῦ … παραζηλώσω (10:14–21)

• SaysCalling on him needs believing, hearing, a proclaimer, and sending (10:14–15).
• SaysNot all obeyed the gospel (10:16).
• SaysFaith comes from the message heard, and the message through the word of Christ (10:17).
• Uncertainῥῆμα Χριστοῦ may be the word about Christ or the word Christ speaks; this note leans objective, with the subjective genitive as the alternative.
• SaysIsrael heard and was not without warning (10:18–21).
• UncertainThe psalm line in 10:18 may be analogy, typology, or the mission's reach so far.
• UncertainWhat Israel failed to understand (10:19): lean, they knew the warning and did not submit; alternative, they failed to grasp the gospel.
• SaysGod was found by those who did not seek him and held out his hands to a disobedient and obstinate people (10:20–21).

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Rom 10:15

languageRom 10:15; Rom 10:16

Rom 10:15–16: Isa 52:7 and 53:1 (MT and LXX)

• SaysIsa 52:7 מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר … מְבַשֵּׂר טוֹב.
• SaysSwete Isa 52:7 ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά; Q's margin gives the later Greek versions and a corrector's ὡραῖοι.
• SaysPaul's Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων τὰ ἀγαθά is nearer the Hebrew: ὡραῖοι renders נָּאווּ, "on the mountains" is omitted, and the herald is plural (singular in the Hebrew and Swete).
• SaysNah 1:15 (MT 2:1) הִנֵּה עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם lacks "good"; Paul's τὰ ἀγαθά matches Isaiah's טוֹב.
• SaysRom 10:16 Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν quotes Isa 53:1 מִי הֶאֱמִין לִשְׁמֻעָתֵנוּ in the LXX form (Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν), whose "Lord" has no Hebrew counterpart.
• Impliesלִשְׁמֻעָתֵנוּ is built on שְׁמוּעָה ("report"), and Paul's ἐξ ἀκοῆς (10:17) takes up the noun of the quotation.

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Rom 10:18

exegeticalRom 10:18–21

Israel heard: the psalm line, the warning, and the outstretched hands (Romans 10:18–21)

• SaysIsrael did hear (10:18), with Ps 19:4 cited.
• UncertainWhether Ps 19:4 in 10:18 is used by analogy or rhetorical extension, by typology, or to state how far the mission had reached; no lean.
• SaysMoses (Deut 32:21) speaks of making Israel jealous by those who are not a nation and angry by a nation without understanding (10:19).
• UncertainWhat Israel knew (10:19): lean, the warning in its own Scriptures; alternative, that it did not grasp the gospel itself (10:2).
• SaysIsaiah says God was found by those who did not seek him and held out his hands all day to a disobedient and obstinate people (10:20–21; Isa 65:1–2).

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languageRom 10:18; Rom 10:19

Rom 10:18–19: Ps 19:4 (MT 19:5; LXX 18:5) and Deut 32:21 (MT and LXX)

• SaysRom 10:18 Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν is Swete Ps 18:5 (MT 19:5; ENG 19:4) word for word: εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.
• SaysMT Ps 19:5 בְּכָל־הָאָרֶץ יָצָא קַוָּם: קַוָּם is from קַו ("line," BDB p. 876); LXX φθόγγος and BSB "voice" match the parallel מִלֵּיהֶם.
• UncertainHow קַוָּם came to be read as "sound" (a sense of the word, or a text reading "their voice") is not settled.
• UncertainHow Paul applies Ps 19:4 to the gospel's spread is debated: rhetorical extension or analogy, typology, or the extent of the mission so far.
• SaysRom 10:19 quotes Deut 32:21b in the LXX form with "you" for "them"; see note.cross-reference.Deut.32.21.rom-10-19-form, note.language.Deut.32.21.lxx-parazeloso and note.language.Deut.32.19-Deut.32.25.no-people; the jealousy is taken up in 11:11–14.

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Rom 10:19

cross-referenceDeut 32:21; Rom 10:19

Rom 10:19 and Deut 32:21: the form of the quotation

• SaysRom 10:19 quotes Deut 32:21b.
• SaysIt matches the LXX except Ἐγώ for κἀγώ and ὑμᾶς for αὐτούς (twice).
• SaysThe Hebrew also has 'and I' and 'them'; 'not a nation' for 'not a people' is the LXX's wording.
• ImpliesThe second person turns the words into an address to Israel.

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Rom 10:20

languageRom 10:20–21

Rom 10:20–21: Isa 65:1–2 (MT and LXX)

• SaysIsa 65:1 נִדְרַשְׁתִּי לְלוֹא שָׁאָלוּ נִמְצֵאתִי לְלֹא בִקְשֻׁנִי; the Niphal נִדְרַשְׁתִּי means "I let myself be inquired of" (BDB p. 205).
• SaysSwete Isa 65:1 Ἐμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν, εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν; Paul's Εὑρέθην ἐν τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν keeps the pairings in reverse order, with ἐγενόμην as in ℵ* and A.
• SaysIsa 65:2 פֵּרַשְׂתִּי יָדַי כָּל־הַיּוֹם אֶל־עַם סוֹרֵר; Swete ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα renders סוֹרֵר with two participles (Q obelizes καὶ ἀντιλέγοντα); Paul fronts "all day long."
• SaysPaul applies Isa 65:1 to the Gentiles and 65:2 to Israel (πρὸς δὲ τὸν Ἰσραὴλ λέγει).
• UncertainWhether Isa 65:1 itself meant the nations (גּוֹי לֹא־קֹרָא בִשְׁמִי, against "people" in 65:2) or rebellious Israel (one address in 65:1–7; 63:19) is debated.

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