9:30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 9:31 but Israel even though pursuing 1 a law of righteousness 2 did not attain it. 3 9:32 Why not? Because they pursued 4 it not by faith but (as if it were possible) by works. 5 They stumbled over the stumbling stone, 6 9:33 just as it is written,
“Look, I am laying in Zion a stone that will cause people to stumble
and a rock that will make them fall, 7
yet the one who believes in him will not be put to shame.” 8
10:1 Brothers and sisters, 9 my heart’s desire and prayer to God on behalf of my fellow Israelites 10 is for their salvation. 10:2 For I can testify that they are zealous for God, 11 but their zeal is not in line with the truth. 12 10:3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 10:4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes.
10:5 For Moses writes about the righteousness that is by the law: “The one who does these things will live by them.” 13 10:6 But the righteousness that is by faith says: “Do not say in your heart, 14 ‘Who will ascend into heaven?’” 15 (that is, to bring Christ down) 10:7 or “Who will descend into the abyss?” 16 (that is, to bring Christ up from the dead). 10:8 But what does it say? “The word is near you, in your mouth and in your heart” 17 (that is, the word of faith that we preach), 10:9 because if you confess with your mouth that Jesus is Lord 18 and believe in your heart that God raised him from the dead, you will be saved. 10:10 For with the heart one believes and thus has righteousness 19 and with the mouth one confesses and thus has salvation. 20 10:11 For the scripture says, “Everyone who believes in him will not be put to shame.” 21 10:12 For there is no distinction between the Jew and the Greek, for the same Lord is Lord of all, who richly blesses all who call on him. 10:13 For everyone who calls on the name of the Lord will be saved. 22
10:14 How are they to call on one they have not believed in? And how are they to believe in one they have not heard of? And how are they to hear without someone preaching to them 23 ? 10:15 And how are they to preach unless they are sent? As it is written, “How timely 24 is the arrival 25 of those who proclaim the good news.” 26 10:16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?” 27 10:17 Consequently faith comes from what is heard, and what is heard comes through the preached word 28 of Christ. 29
10:18 But I ask, have they 30 not heard? 31 Yes, they have: 32 Their voice has gone out to all the earth, and their words to the ends of the world. 33 10:19 But again I ask, didn’t Israel understand? 34 First Moses says, “I will make you jealous by those who are not a nation; with a senseless nation I will provoke you to anger.” 35 10:20 And Isaiah is even bold enough to say, “I was found by those who did not seek me; I became well known to those who did not ask for me.” 36 10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” 37
1 tn Or “who pursued.” The participle could be taken adverbially or adjectivally.
2 tn Or “a legal righteousness,” that is, a righteousness based on law. This translation would treat the genitive δικαιοσύνης (dikaiosunh") as an attributed genitive (see ExSyn 89-91).
3 tn Grk “has not attained unto the law.”
4 tn Grk “Why? Because not by faith but as though by works.” The verb (“they pursued [it]”) is to be supplied from the preceding verse for the sake of English style; yet a certain literary power is seen in Paul’s laconic style.
5 tc Most
tn Grk “but as by works.”
6 tn Grk “the stone of stumbling.”
7 tn Grk “a stone of stumbling and a rock of offense.”
10 tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.
11 tn Grk “they have a zeal for God.”
12 tn Grk “in accord with knowledge.”
18 tn Or “the Lord.” The Greek construction, along with the quotation from Joel 2:32 in v. 13 (in which the same “Lord” seems to be in view) suggests that κύριον (kurion) is to be taken as “the Lord,” that is, Yahweh. Cf. D. B. Wallace, “The Semantics and Exegetical Significance of the Object-Complement Construction in the New Testament,” GTJ 6 (1985): 91-112.
19 tn Grk “believes to righteousness.”
20 tn Grk “confesses to salvation.”
23 tn Grk “preaching”; the words “to them” are supplied for clarification.
24 tn The word in this context seems to mean “coming at the right or opportune time” (see BDAG 1103 s.v. ὡραῖος 1); it may also mean “beautiful, attractive, welcome.”
25 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
28 tn The Greek term here is ῥῆμα (rJhma), which often (but not exclusively) focuses on the spoken word.
29 tc Most
tn The genitive could be understood as either subjective (“Christ does the speaking”) or objective (“Christ is spoken about”), but the latter is more likely here.
30 tn That is, Israel (see the following verse).
31 tn Grk “they have not ‘not heard,’ have they?” This question is difficult to render in English. The basic question is a negative sentence (“Have they not heard?”), but it is preceded by the particle μή (mh) which expects a negative response. The end result in English is a double negative (“They have not ‘not heard,’ have they?”). This has been changed to a positive question in the translation for clarity. See BDAG 646 s.v. μή 3.a.; D. Moo, Romans (NICNT), 666, fn. 32; and C. E. B. Cranfield, Romans (ICC), 537, for discussion.
32 tn Here the particle μενοῦνγε (menounge) is correcting the negative response expected by the particle μή (mh) in the preceding question. Since the question has been translated positively, the translation was changed here to reflect that rendering.