Romans 10

A supplication for Israel — zeal not according to knowledge, a seeking to establish their own righteousness. The end of law is Christ. Not who will go up into heaven, but the word is in your mouth and heart — confessing with the mouth, believing with the heart. Everyone who calls on the name of the Lord is saved — the chain of call, believe, hear, proclaim, send; beautiful feet. Faith from hearing. A sound gone out to all the earth, jealousy provoked by not-a-nation, hands spread out all the day.

Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ ⸀δέησις πρὸς τὸν θεὸν ὑπὲρ ⸀αὐτῶν εἰς σωτηρίαν.

Brothers, the good pleasure of my heart and my supplication to God for them is for salvation.

μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν· ἀλλ’ οὐ κατ’ ἐπίγνωσιν,

For I bear witness for them that they have a zeal for God, but not according to knowledge;

ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην, καὶ τὴν ⸀ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν·

for, being ignorant of the righteousness of God and seeking to establish their own, they were not subject to the righteousness of God.

τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.

For the end of law is Christ, for righteousness to everyone who believes.

first here Christ Χριστός Christos

Why this rendering

Rom.10.4 Observation

Syntactic observation

τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι — for the end of law is Christ, for righteousness to everyone who believes. τέλος, end, is the word of Matt 10:22, the one who endures to the end, and 6:21, the end of those things is death — whether termination or goal, the word holds both, and this edition keeps end so that both stay open (the reading goal is recorded here). There is no article — the end of law is Christ, not the end. V.2 ζῆλος, zeal, is the word of John 2:17, the zeal for your house, and was jealousy at Acts 5:17 and 13:45 — v.19 παραζηλώσω, make jealous, is the other side of the root. V.1 εὐδοκία, good pleasure, is the word of Luke 2:14, people of his good pleasure, and Matt 11:26, so it seemed good. V.3 στῆσαι, establish, is the verb of 3:31, we establish law, and ὑπετάγησαν, were subject, the verb of 8:7, not subject to the law of God. V.5, the man who has done it will live in it, is Leviticus 18:5, and the base text reads ὁ ποιήσας ἄνθρωπος and marks it ⸂⸃ — a variant of word order.

Rendering options · 2

Adopted

“the end of law” — end, holding termination and goal

Basis One word, one word — the openness stays open.

“the goal of law”

Basis One of the readings.

Rejected It closes the sense termination — the base text holds both in one word.

Μωϋσῆς γὰρ γράφει ⸂ὅτι τὴν δικαιοσύνην τὴν ἐκ ⸀τοῦ νόμου⸃ ὁ ⸀ποιήσας ἄνθρωπος ζήσεται ἐν ⸀αὐτῇ.

For Moses writes concerning the righteousness that is from the law, “The man who has done it will live in it.”

first here Moses Μωϋσῆς Mōysēs

ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τοῦτ’ ἔστιν Χριστὸν καταγαγεῖν·

But the righteousness from faith speaks thus: “Do not say in your heart, ‘Who will go up into heaven?’” — that is, to bring Christ down;

ἤ· Τίς καταβήσεται εἰς τὴν ἄβυσσον; τοῦτ’ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν.

or, “‘Who will go down into the abyss?’” — that is, to bring Christ up from the dead.

ἀλλὰ τί λέγει; Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου, τοῦτ’ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν.

But what does it say? “The word is near you, in your mouth and in your heart” — that is, the word of faith which we proclaim.

Why this rendering

Rom.10.8 Observation

Syntactic observation

Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου, τοῦτ’ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν — the word is near you, in your mouth and in your heart — that is, the word of faith which we proclaim. Vv.6-8 quote Deuteronomy 30:12-14 in pieces and gloss each with τοῦτ’ ἔστιν (that is) — the device of Mark 7:34, Ephphatha, which is, Be opened, here applied to a quotation; this edition keeps the boundary of quotation and gloss with quotation marks and dashes. Deuteronomy says beyond the sea; Paul substitutes ἄβυσσος (the abyss, Luke 8:31) and adds from the dead — this edition renders Paul’s words and does not correct them to Deuteronomy. καταγαγεῖν, ἀναγαγεῖν (bring down, bring up) are the two verbs of Acts 9:30 and Luke 2:22. Vv.9-10 cross mouth ↔ heart, confess ↔ believe, salvation ↔ righteousness (mouth-confess-salvation, heart-believe-righteousness). ὁμολογέω, confess, is the verb of Matt 10:32, whoever confesses me before people. V.9 κύριον Ἰησοῦν is Jesus as Lord — the reading the Lord Jesus is also open and recorded here. V.8 ῥῆμα, word, is a different word from λόγος, and this edition lets the two share word (the decision of John 5:47, a recorded loss).

Rendering options · 1

Adopted

the boundary of quotation and that is gloss kept

Basis Erase the device and Deuteronomy becomes Paul’s own sentence.

ὅτι ἐὰν ⸀ὁμολογήσῃς ἐν τῷ στόματί ⸀σου κύριον Ἰησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ·

For if you confess with your mouth Jesus as Lord, and believe in your heart that God raised him from the dead, you will be saved;

first here Jesus Ἰησοῦς Iēsous

καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν·

for with the heart one believes for righteousness, and with the mouth one confesses for salvation.

λέγει γὰρ ἡ γραφή· Πᾶς ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται.

For the scripture says, “Everyone who believes on him will not be put to shame.”

οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν·

For there is no distinction between Jew and Greek, for the same one is Lord of all, rich toward all who call upon him;

first here Jews Ἰουδαῖος Ioudaios

first here Greeks Ἕλλην Hellēn

Πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται.

for “everyone who calls upon the name of the Lord will be saved.”

Πῶς οὖν ⸀ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ ⸀πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ⸀ἀκούσωσιν χωρὶς κηρύσσοντος;

How then are they to call upon one in whom they did not believe? And how are they to believe one whom they did not hear? And how are they to hear without one proclaiming?

Why this rendering

Rom.10.14 Observation

Syntactic observation

Πῶς οὖν ἐπικαλέσωνται εἰς ὃν οὐκ ἐπίστευσαν; πῶς δὲ πιστεύσωσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσιν χωρὶς κηρύσσοντος; πῶς δὲ κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν — how then are they to call upon one in whom they did not believe? how to believe one whom they did not hear? how to hear without one proclaiming? how to proclaim unless they are sent? The chain runs backward — call ← believe ← hear ← proclaim ← send — each verb becoming the condition of the next. The base text reads all four as aorist subjunctives (⸀). V.13 ἐπικαλέω, call upon, is the Joel quotation of Acts 2:21, everyone who calls upon the name of the Lord, and the verb of Acts 25:11, I call upon Caesar — one word throughout. V.14 οὗ οὐκ ἤκουσαν is whom they did not hear (a genitive object — hearing a person), not of whom they did not hear. Vv.16-17 ἀκοή, hearing, is both Isaiah 53:1’s what we have made heard and the act of hearing — kept as hearing so that v.14’s hear (ἀκούω) and v.17’s faith is from hearing stay on one root (Matt 4:24 report and 17:20 ears are site rules). V.15 ὡραῖοι, beautiful, is the word of Acts 3:2, the Beautiful gate. V.17 ῥήματος Χριστοῦ, the word of Christ, is marked ⸀ by the base text — the variant is the word of God.

Rendering options · 2

Adopted

“hearing” — ἀκοή on one root with hear (v.14)

Basis A link in the chain keeps its word.

“our report” · “faith comes from hearing”

Basis Splitting vv.16 and 17 by sense.

Rejected One word in two verses becomes two words, and v.17’s echo is lost.

πῶς δὲ ⸀κηρύξωσιν ἐὰν μὴ ἀποσταλῶσιν; ⸀καθὼς γέγραπται· Ὡς ὡραῖοι οἱ πόδες τῶν ⸀εὐαγγελιζομένων ⸀τὰ ἀγαθά.

And how are they to proclaim unless they are sent? As it stands written: “How beautiful are the feet of those who bring good news of good things.”

ἀλλ’ οὐ πάντες ὑπήκουσαν τῷ εὐαγγελίῳ· Ἠσαΐας γὰρ λέγει· Κύριε, τίς ἐπίστευσεν τῇ ἀκοῇ ἡμῶν;

But not all obeyed the gospel; for Isaiah says, “Lord, who believed our hearing?”

first here Isaiah Ἠσαΐας Ēsaias

ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος ⸀Χριστοῦ.

So faith is from hearing, and hearing through the word of Christ.

Ἀλλὰ λέγω, μὴ οὐκ ἤκουσαν; μενοῦνγε· Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.

But I say, did they not hear? Rather, they did: “Their sound went out into all the earth, and their words to the ends of the inhabited world.”

ἀλλὰ λέγω, μὴ ⸂Ἰσραὴλ οὐκ ἔγνω⸃; πρῶτος Μωϋσῆς λέγει· Ἐγὼ παραζηλώσω ὑμᾶς ἐπ’ οὐκ ἔθνει, ἐπ’ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς.

But I say, did Israel not know? First Moses says, “I will make you jealous by those who are not a nation; by a nation without understanding I will make you angry.”

first here Israel Ἰσραήλ Israēl

Why this rendering

Rom.10.19 Observation

Syntactic observation

Ἐγὼ παραζηλώσω ὑμᾶς ἐπ’ οὐκ ἔθνει, ἐπ’ ἔθνει ἀσυνέτῳ παροργιῶ ὑμᾶς — I will make you jealous by those who are not a nation; by a nation without understanding I will make you angry. This is Deuteronomy 32:21. παραζηλόω, make jealous, is the verb of ζῆλος (zeal in v.2, jealousy at Acts 5:17) and returns at 11:11, 14 — jealous keeps the root. ἐπ’ οὐκ ἔθνει, by not a nation, has the shape of 9:25, the not-my-people. ἀσύνετος, without understanding, is the word of 1:21, 31. V.20 ἀποτολμᾷ, is very bold, stands nowhere else in the New Testament — τολμάω, dare (5:7), with ἀπο- prefixed. Vv.20-21 split Isaiah 65:1-2 in two and give the halves to those who did not seek me and to Israel — a division Isaiah does not make; this edition keeps Paul’s division. V.21 ἐξεπέτασα, spread out, stands nowhere else in the New Testament and is not ἐκτείνω, stretch out (Matt 8:3). ἀπειθοῦντα καὶ ἀντιλέγοντα, disobeying and speaking against: the second verb is that of Luke 2:34 and Acts 28:22. V.18 φθόγγος, sound, is not φωνή, voice, and is kept apart — Psalm 19:4.

Rendering options · 1

Adopted

“make jealous” — the root of ζῆλος kept

Basis Zeal (v.2) and jealous (v.19) are one root.

Ἠσαΐας δὲ ἀποτολμᾷ καὶ λέγει· Εὑρέθην ⸀ἐν τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς ⸀ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν.

And Isaiah is very bold and says, “I was found by those who did not seek me; I became manifest to those who did not ask for me.”

πρὸς δὲ τὸν Ἰσραὴλ λέγει· Ὅλην τὴν ἡμέραν ἐξεπέτασα τὰς χεῖράς μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα.

But to Israel he says, “All the day long I spread out my hands to a people disobeying and speaking against.”