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Romains 10

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1Brothers, the desire of my heart and my prayer to God for them is for salvation. 2For I testify about them that they have a zeal for God, but not according to knowledge. 3For being ignorant of the righteousness of God, and seeking to establish their own righteousness, they did not submit to the righteousness of God. 4For Christ is the end of the law for righteousness to everyone who believes. 5For Moses writes about the righteousness that is from the law: 'The person who does these things will live by them.' 6But the righteousness that is from faith speaks like this: 'Do not say in your heart, "Who will ascend into heaven?"' (that is, to bring Christ down), 7or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). 8But what does it say? 'The word is near you, in your mouth and in your heart'; that is, the word of faith that we preach: 9that if you confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. 10For with the heart one believes, resulting in righteousness; and with the mouth confession is made, resulting in salvation. 11For the Scripture says, 'Everyone who believes in him will not be put to shame.' 12For there is no distinction between Jew and Greek; for the same Lord is Lord of all, rich toward all who call on him. 13For, 'Everyone who calls on the name of the Lord will be saved.' 14How then will they call on him in whom they have not believed? And how will they believe in him of whom they have not heard? And how will they hear without someone preaching? 15And how will they preach unless they are sent? As it is written: 'How beautiful are the feet of those who bring good news of peace, of those who bring good news of good things!' 16But they did not all obey the good news. For Isaiah says, 'Lord, who has believed our report?' 17So then, faith comes by hearing, and hearing by the word of Christ. 18But I say, did they not hear? Yes indeed: 'Their voice went out into all the earth, and their words to the ends of the world.' 19But I say, did Israel not know? First Moses says, 'I will provoke you to jealousy by that which is not a nation; by a foolish nation I will make you angry.' 20And Isaiah is very bold and says, 'I was found by those not seeking me; I became manifest to those not asking for me.' 21But to Israel he says, 'All day long I stretched out my hands to a disobedient and contrary people.'

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Ce sur quoi les traditions s’accordent

Across all families, Christians affirm that Israel's zeal for God is misdirected because they seek to establish their own righteousness through works of the law rather than submitting to God's righteousness. There is also widespread agreement that salvation explicitly requires a twofold action of internal assent to Christ's resurrection and outward vocal confession of His lordship, while broadly, traditions agree that Christ is the teleological goal of the covenant and that the sequential… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The term 'end of the law' means Christ is the teleological goal and fulfillment of the covenant, realizing the righteousness the law intended but could not achieve. (7 affirm)
  • The sequential mandate from sending to calling provides the theological imperative for global evangelism and missionary sending. (9 affirm)

Là où les traditions diffèrent

  • Christ is the end of the law in the sense of terminating its demands, establishing a strict distinction between human works and God's gratuitous righteousness.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: QUALIFY; baptist: AFFIRM; anabaptist: DENY; adventist: DENY

  • The righteousness of faith does not abolish the moral law, but is the means by which its binding demands are fully realized in the believer's life.

    catholic: AFFIRM; reformed: QUALIFY; adventist: AFFIRM

  • The accessibility of the 'word of faith' means justification requires no monumental human effort, but only resting in Christ's finished work.

    catholic: DENY; reformed: AFFIRM; baptist: AFFIRM; adventist: AFFIRM

  • The requirement to confess with the mouth is practically applied by leading seekers to vocalize their faith in a public 'sinner's prayer' or altar call.

    baptist: AFFIRM; methodist: AFFIRM; pentecostal: AFFIRM; restorationist: DENY

  • Calling on the name of the Lord is a comprehensive term for gospel obedience that includes water baptism, rather than a prayer for immediate salvation by faith alone.

    lutheran: DENY; restorationist: AFFIRM

  • The Holy Spirit produces saving faith exclusively through the external, spoken Word rather than through immediate internal revelation.

    anglican: QUALIFY; lutheran: AFFIRM; reformed: DENY; baptist: AFFIRM

  • Faith is produced rationally by hearing the testimony of the Word of God, requiring no direct, miraculous internal operation of the Holy Spirit.

    anglican: DENY; lutheran: QUALIFY; reformed: DENY; restorationist: AFFIRM

  • The phrase 'faith comes by hearing' undergirds the emphasis on the public, systematic reading of Scripture in corporate worship.

    orthodox: QUALIFY; anglican: AFFIRM; reformed: QUALIFY

  • God continually exercises prevenient grace by reaching out to humanity, yet humans possess the freedom to resist this grace and remain disobedient.

    reformed: DENY; methodist: AFFIRM

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

Paul expresses his deep desire for the salvation of his fellow Israelites, acknowledging their zeal for God but identifying their fundamental error: pursuing their own righteousness based on the law rather than submitting to God's righteousness. He declares that Christ is the end or fulfillment of the law. Contrasting the righteousness of the law with the righteousness of faith, Paul uses Deuteronomy to demonstrate that the word of faith is accessible and near. He establishes a twofold formula for salvation: believing in the heart that God raised Jesus from the dead, and confessing with the mouth that Jesus is Lord. This salvation is universally available to both Jew and Greek. Paul then outlines the logical chain of evangelization: calling on the Lord requires believing, believing requires hearing, hearing requires preaching, and preaching requires being sent. He laments that not all of Israel has obeyed this gospel, citing Isaiah and Moses to show that God's message has gone out to the whole world, but Israel has remained obstinate while God extends His grace to the Gentiles. Reception: The Catholic tradition receives Romans 10 as a foundational text for its doctrines of grace, justification, and apostolic ecclesiology. Augustine famously draws upon verse 3 to combat Pelagianism, arguing in 'On the Spirit and the Letter' that 'seeking to establish their own righteousness' perfectly describes those who rely on human willpower and natural virtue rather than the grace of God. The righteousness of God is not what God demands of man, but what God mercifully gives. John Chrysostom, representing the shared Greek patrimony of the Eastern and Latin churches, interprets verse 4 in his 'Homilies on Romans' to mean that Christ is the culmination and goal of the law, fulfilling its original intent to make humanity righteous rather than merely abolishing it. Verses 9 and 10 are central to Catholic sacramental theology regarding justification. Thomas Aquinas, in his 'Commentary on the Letter to the Romans', argues that internal belief must be formed by charity and that the external 'confession with the mouth' points toward the visible sacramental life of the Church, including the profession of faith and the sacrament of Penance. The Council of Trent's 'Decree on Justification' echoes this, viewing faith as the necessary beginning of salvation that must be accompanied by hope, love, and the visible reception of the sacraments. Furthermore, verses 14 and 15 provide scriptural bedrock for the doctrine of apostolic succession and the Magisterium. The rhetorical question 'how shall they preach, except they be sent?' is understood to require a visible, historical missio (sending) from Christ through the apostles and their successors. The Second Vatican Council in 'Ad Gentes' relies on these verses to articulate the Church's inherent missionary mandate, confirming that faith comes from hearing (fides ex auditu) the authoritative preaching of a sent hierarchy rather than from solitary reading.

Eastern Orthodox

Paul expresses his deep sorrow and prayer for the salvation of his fellow Israelites, recognizing their zeal for God but diagnosing it as lacking true knowledge. Because they sought to establish their own righteousness through the Mosaic Law, they failed to submit to God's righteousness revealed in Christ, who is the culmination and goal of the Law. Paul uses Deuteronomy to contrast the righteousness of the Law with the righteousness of faith, emphasizing that the Gospel is not an impossible quest to bring Christ down from heaven or up from the dead, but is a word intimately near, in the mouth and heart. Confessing Jesus as Lord and believing in His resurrection brings salvation to both Jew and Greek without distinction. Paul concludes by demonstrating through a chain of rhetorical questions that faith comes from hearing the preached word, which requires divinely sent messengers. Quoting the prophets and the Psalms, he argues that Israel did indeed hear this message, but responded with disobedience, while God graciously revealed Himself to the Gentiles. Reception: The Eastern Orthodox tradition approaches Romans 10 heavily through the lens of patristic consensus and its deep reliance on the Septuagint (LXX). Christ as the 'end' (telos) of the law (verse 4) is not read as a mere termination or abrogation, but as fulfillment and culmination; John Chrysostom emphasizes that Christ accomplishes the very goal the Law sought but could not achieve—human justification and union with God. The contrast Paul draws using Deuteronomy (verses 6-7) is received as profound Christological mystery: the ascent and descent encapsulate the Incarnation and the descent into Hades (the Harrowing of Hell), which is central to Orthodox soteriology. The organic unity of the heart and mouth (verses 9-10) informs Orthodox anthropology, where the 'heart' (often identified with the nous) is the spiritual center of the person, and faith is not mere intellectual assent but an experiential reality that must be externally confessed. Furthermore, the necessity of the preacher being 'sent' (verse 15) is canonically understood as the foundation of Apostolic succession; the Orthodox Church insists that the preaching of the Gospel is intrinsically ecclesial and sacramental, requiring the mandate of the Church. Finally, the patristic tradition consistently reads the quotation from Isaiah in verse 21 typologically: the stretching out of hands all day long is seen as a direct prophetic vision of Christ crucified, extending His arms on the Cross to gather a disobedient world.

Oriental Orthodox

Paul articulates his deep desire for Israel's salvation, observing that their zeal lacks knowledge because they seek to establish their own righteousness rather than submitting to God's. He declares that Christ is the end and culmination of the law for everyone who believes. Appropriating Deuteronomy, Paul contrasts the righteousness of the law with the righteousness of faith, which does not require impossible ascents to heaven or descents to the abyss, but relies on the word that is already near. Salvation is secured through confessing Jesus as Lord with the mouth and believing in His resurrection with the heart. This universal promise extends to Jew and Greek alike, necessitating the formal sending of preachers so that all people might hear, believe, and call upon the Lord, even as he laments from the prophets that Israel as a whole has not accepted the gospel report. Reception: In the Oriental Orthodox tradition, this chapter is foundational for articulating both the transition from the Old Covenant to the New and the absolute necessity of vocal, orthodox confession. Cyril of Alexandria, in his fragments on Romans, reads verse 4 ('Christ is the end of the law') not as the law's abolition, but as its teleological fulfillment; the shadows and pedagogical types of Moses find their ultimate reality in the mystery of the Incarnate Word. The rhetorical questions of ascending to heaven or descending into the abyss (Rom 10:6-7) are interpreted strictly christologically as pointing to the divine condescension of the Word from heaven and His victorious descent into Hades to conquer death. Furthermore, the dual requirement of believing in the heart and confessing with the mouth (Rom 10:9-10) became a critical pastoral standard during the intense Christological conflicts following Chalcedon. Severus of Antioch drew directly on these verses to insist that a believer cannot harbor miaphysite orthodoxy secretly in the heart to avoid persecution while outwardly conforming to opposing communions; true salvation demands public, uncompromising oral confession of the orthodox faith alongside inward conviction.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved. 2For I testify about them that they have a zeal for God, but not according to knowledge. 3For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they didn’t subject themselves to the righteousness of God. 4For Christ is the fulfillment of the law for righteousness to everyone who believes. 5For Moses writes about the righteousness of the law, “The one who does them will live by them.” 6But the righteousness which is of faith says this, “Don’t say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down); 7or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead.)” 8But what does it say? “The word is near you, in your mouth and in your heart;” that is, the word of faith which we preach: 9that if you will confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10For with the heart one believes resulting in righteousness; and with the mouth confession is made resulting in salvation. 11For the Scripture says, “Whoever believes in him will not be disappointed.” 12For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 13For, “Whoever will call on the name of the Lord will be saved.” 14How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 15And how will they preach unless they are sent? As it is written: “How beautiful are the feet of those who preach the Good News of peace, who bring glad tidings of good things!” 16But they didn’t all listen to the glad news. For Isaiah says, “Lord, who has believed our report?” 17So faith comes by hearing, and hearing by the word of God. 18But I say, didn’t they hear? Yes, most certainly, “Their sound went out into all the earth, their words to the ends of the world.” 19But I ask, didn’t Israel know? First Moses says, “I will provoke you to jealousy with that which is no nation. I will make you angry with a nation void of understanding.” 20Isaiah is very bold and says, “I was found by those who didn’t seek me. I was revealed to those who didn’t ask for me.” 21But about Israel he says, “All day long I stretched out my hands to a disobedient and contrary people.”

KJV · King James Version

1Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved. 2For I bear them record that they have a zeal of God, but not according to knowledge. 3For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4For Christ is the end of the law for righteousness to every one that believeth. 5For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11For the scripture saith, Whosoever believeth on him shall not be ashamed. 12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13For whosoever shall call upon the name of the Lord shall be saved. 14How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? 15And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! 16But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17So then faith cometh by hearing, and hearing by the word of God. 18But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

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Différences qui changent le sens (38)
  • v1 [lexical]: Lexical and structural differences in rendering the apostle's address and good will/desire. — “Brethren” (KJV, ASV, WEBSTER) vs “Brothers” (WEB) vs “the pleasure indeed of” (YLT) vs “the delight of” (DARBY) vs “the will of” (DRC)
  • v1 [lexical]: Lexical choices for 'heart' or 'heart's desire' depending on the phrasing of the previous phrase. — “heart’s desire” (WEB, KJV, ASV, WEBSTER) vs “heart” (YLT) vs “own heart” (DARBY) vs “heart indeed” (DRC)
  • v2 [lexical]: Lexical choice for bearing witness or testifying. — “bear” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “testify about” (WEB)
  • v2 [grammatical]: Syntactic choice of preposition to express the object of zeal. — “of” (KJV, YLT, WEBSTER, DRC) vs “for” (WEB, ASV, DARBY)
  • v3 [lexical]: Lexical choice between 'righteousness' and 'justice'. — “righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “justice” (DRC)
  • v4 [grammatical]: Syntactic handling of the prepositional phrase indicating result or purpose. — “for righteousness” (WEB, KJV, YLT, DARBY, WEBSTER) vs “unto” (ASV) vs “is Christ unto justice” (DRC)
  • v4 [grammatical]: Grammatical difference in rendering the participial phrase describing the believer. — “every one that believeth” (KJV, ASV, WEBSTER, DRC) vs “everyone who believes” (WEB) vs “who is believing” (YLT) vs “believes” (DARBY)
  • v5 [lexical]: Lexical and grammatical variations in translating the verb for writing or describing. — “describeth” (KJV, WEBSTER) vs “writes about” (WEB) vs “writeth that” (ASV) vs “doth describe” (YLT) vs “lays down in writing” (DARBY) vs “wrote that” (DRC)
  • v5 [grammatical]: Grammatical variations in the preposition indicating instrument or location and its object. — “by them” (WEB, KJV, DARBY, WEBSTER) vs “thereby” (ASV) vs “in” (YLT) vs “it” (DRC)
  • v6 [grammatical]: Lexical and grammatical differences in rendering the future verb and prepositional phrase for ascending. — “shall ascend into heaven” (KJV, ASV, WEBSTER, DRC) vs “will” (WEB) vs “go up to the” (YLT) vs “to the heavens” (DARBY)
  • v7 [grammatical]: Lexical and grammatical differences in translating the verb for descending. — “shall descend into” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “go down to” (YLT)
  • v7 [lexical]: Lexical choice between 'abyss' and 'deep'. — “abyss” (WEB, ASV, YLT, DARBY) vs “deep” (KJV, WEBSTER, DRC)
  • v7 [grammatical]: Prepositional and directional differences in rendering the phrase indicating resurrection from the dead. — “again from” (KJV, WEBSTER, DRC) vs “up” (WEB, ASV) vs “out of” (YLT) vs “among” (DARBY)
  • v8 [grammatical]: Grammatical choice of demonstrative pronoun ('that' vs 'this'). — “that” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “This” (DRC)
  • v9 [grammatical]: Conjunction choice indicating either content ('that') or cause/reason ('because', 'for'). — “That” (WEB, KJV, YLT, DARBY, WEBSTER) vs “because” (ASV) vs “For” (DRC)
  • v9 [grammatical]: Prepositional differences describing resurrection from the dead. — “from” (WEB, KJV, ASV, WEBSTER) vs “out of” (YLT) vs “among” (DARBY) vs “up” (DRC)
  • v10 [grammatical]: Prepositional choice expressing the result or goal of believing and confessing. — “unto” (KJV, ASV, DRC) vs “to” (YLT, DARBY, WEBSTER) vs “resulting in” (WEB)
  • v11 [lexical]: Lexical choice for the verb indicating being put to shame or disappointed. — “ashamed” (KJV, YLT, DARBY, WEBSTER) vs “disappointed” (WEB) vs “put to shame” (ASV) vs “confounded” (DRC)
  • v12 [grammatical]: Syntactic choice in translating the relationship of the Lord to all. — “over” (KJV, WEBSTER, DRC) vs “is Lord of” (WEB, ASV) vs “of” (YLT, DARBY)
  • v12 [grammatical]: Minor prepositional difference indicating direction or recipient. — “to” (WEB, YLT, WEBSTER) vs “unto” (KJV, ASV, DRC) vs “towards” (DARBY)
  • v12 [grammatical]: Grammatical variation in rendering the participial phrase describing those who call. — “that call upon” (KJV, ASV, DARBY, WEBSTER, DRC) vs “who on” (WEB) vs “those calling” (YLT)
  • v13 [grammatical]: Grammatical variations in rendering the indefinite relative pronoun phrase. — “whosoever shall” (KJV, ASV, DRC) vs “Whoever will” (WEB) vs “every one whoever” (YLT) vs “every one who” (DARBY) vs “whoever” (WEBSTER)
  • v13 [grammatical]: Grammatical difference in expressing the future tense or inclusion of a pronoun. — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “he” (YLT)
  • v14 [grammatical]: Grammatical differences in translating the preposition and the participle for preaching. — “without a preacher” (WEB, KJV, ASV, WEBSTER, DRC) vs “apart from one preaching” (YLT) vs “one who preaches” (DARBY)
  • v15 [grammatical]: Conjunction choice for a negative condition. — “unless” (WEB, DARBY, DRC) vs “except” (KJV, ASV, WEBSTER) vs “if” (YLT)
  • v15 [grammatical]: Grammatical differences in translating the subjunctive or passive verb for being sent. — “be” (KJV, ASV, WEBSTER, DRC) vs “are” (WEB) vs “may not” (YLT) vs “have been” (DARBY)
  • v16 [lexical]: Lexical choice in translating the verb for obeying or listening. — “obeyed” (KJV, DARBY, WEBSTER) vs “listen to” (WEB) vs “hearken to” (ASV) vs “obedient to” (YLT) vs “do not obey” (DRC)
  • v16 [lexical]: Lexical choice in translating 'gospel' or 'good news'. — “gospel” (KJV, WEBSTER, DRC) vs “glad tidings” (ASV, DARBY) vs “glad news” (WEB) vs “good tidings” (YLT)
  • v16 [grammatical]: Inclusion of the explicit verb 'says' and variations in the spelling of Isaiah. — “Isaiah” (ASV, YLT, WEBSTER) vs “Isaiah says” (WEB) vs “Esaias saith” (KJV) vs “says” (DARBY) vs “Isaias” (DRC)
  • v16 [grammatical]: Grammatical and lexical variations in translating the perfect/aorist verb for believing. — “hath believed” (KJV, ASV, WEBSTER, DRC) vs “has” (WEB, DARBY) vs “did give credence to” (YLT)
  • v17 [textual]: Textual variant reading either 'word of God' or 'word of Christ', along with lexical choices for 'word'. — “word of God” (WEB, KJV, WEBSTER) vs “Christ” (ASV, DRC) vs “report through a saying” (YLT) vs “report by God's” (DARBY)
  • v18 [grammatical]: Grammatical differences in formulating the negative question. — “Have” (KJV, DARBY, WEBSTER, DRC) vs “Did” (ASV, YLT) vs “didn’t” (WEB)
  • v18 [lexical]: Lexical choice for translating the limits or boundaries of the world. — “ends” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “extremities” (DARBY)
  • v19 [grammatical]: Grammatical formulation of the question and the tense of the verb 'know'. — “know” (WEB, KJV, YLT, WEBSTER) vs “known” (DARBY, DRC) vs “not” (ASV)
  • v19 [grammatical]: Lexical and syntactic differences in phrasing the causative verb for making angry. — “anger” (KJV, YLT, DARBY, WEBSTER, DRC) vs “make” (WEB) vs “I” (ASV)
  • v20 [grammatical]: Syntactic choice of conjunction and variation in the spelling of the prophet's name. — “Isaiah” (WEB, WEBSTER) vs “But Esaias” (KJV, DARBY) vs “And Isaiah” (ASV, YLT) vs “Isaias” (DRC)
  • v20 [grammatical]: Grammatical difference in the tense used to translate the passive verb. — “was” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “have been” (DARBY)
  • v21 [grammatical]: Prepositional and conjunction differences introducing the statement regarding Israel. — “But to” (KJV, WEBSTER, DRC) vs “about” (WEB) vs “as” (ASV) vs “and unto” (YLT) vs “unto” (DARBY)

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Texte source. Greek (TAGNT, public-domain critical text). Provided Greek text. Divine names present: Theos (God) and Kyrios (Lord).

Noms divins : Theos (God), Kyrios (Lord).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

The author expresses a profound desire for Israel's salvation, acknowledging their zeal for God but diagnosing it as lacking knowledge, as they seek to establish their own righteousness rather than submitting to God's. The text declares that Christ is the 'end' (telos) of the law for righteousness to everyone who believes. To demonstrate this, the passage contrasts two paths, explicitly quoting Moses to define the righteousness of the law against a personified 'righteousness of faith.' This righteousness of faith commands the reader not to ask who will ascend into heaven or descend into the abyss, interpreting these instead as bringing Christ down or bringing him up from the dead. Instead, the word is declared to be near, in the mouth and heart, consisting of the confession that Jesus is Lord and the belief that God raised him. The author asserts universal accessibility, declaring no distinction between Jew and Greek, as whoever calls on the Lord will be saved. A rhetorical sequence then establishes the logical necessity of being sent, preaching, hearing, and believing. Finally, addressing whether Israel heard or knew, the text quotes Isaiah and Moses to argue that the message went to all the earth, that God provoked jealousy via a 'non-nation,' and that God stretched out his hands to a disobedient and contrary people.

Jewish interpretation

The text expresses the author's desire for Israel's salvation, acknowledging their zeal for God but asserting that it lacks knowledge because they seek to establish their own righteousness rather than submitting to God's (10:1-3). It declares that Christ is the end or fulfillment of the law for those who believe (10:4). The chapter contrasts the righteousness of the law with the righteousness of faith, stating that the word of faith is near, in the mouth and heart, specifically defining this as confessing Jesus as Lord and believing he was raised from the dead (10:5-9). It concludes that there is no distinction between Jew and Greek regarding this salvation (10:11-13) and employs several prophetic citations to argue that Israel heard this message but remained disobedient while others found God (10:16-21).

Latter-day Saint

In this chapter, Paul expresses his profound sorrow and desire for the salvation of his fellow Israelites. He observes that while they possess a genuine zeal for God, it lacks the necessary knowledge, leading them to pursue a self-generated righteousness through the law rather than submitting to God's righteousness. Paul declares that Christ is the culmination and fulfillment of the law for everyone who believes. Contrasting the righteousness of the law with the righteousness of faith, he asserts that the word of salvation is accessible to all, residing in the mouth and the heart. Salvation comes through believing in the heart that God raised Jesus from the dead and confessing Him as Lord with the mouth. However, Paul reasons that individuals cannot call upon or believe in a Lord they have not heard of, nor can they hear without a preacher, and notably, a preacher cannot preach unless actively 'sent.' Paul laments that despite the universal broadcast of this message, Israel has largely remained disobedient and contrary to the glad tidings.

Jehovah's Witnesses

In Romans 10, Paul addresses the spiritual status of natural Israel, observing that while they possess a zeal for God, they lack accurate knowledge because they seek to establish their own righteousness through the Mosaic Law rather than accepting God's righteousness through Christ. Paul explains that Christ is the end of the Law. Salvation is now accessible to all—both Jew and Greek—requiring inward faith that God raised Jesus from the dead and outward confession of Jesus as Lord. Paul then cites the Hebrew Scriptures to demonstrate that calling upon the Lord brings salvation, but logically follows this by asking how anyone can call on him without believing, hearing, or having someone sent to preach the good news to them.

Choix de traduction effectués par la NCB (25)
  • v1: Brothers — Uses contemporary English for the direct address.
  • v1: desire of my heart — Directly maps the noun and genitive construction in contemporary register.
  • v1: for them — Follows the direct reading of the provided Greek text rather than the underlying variant 'Israel'.
  • v2: testify about them — Selects contemporary active register for witnessing.
  • v2: zeal for God — Understands the genitive objectively, specifying the target of the zeal.
  • v3: righteousness — Maintains the standard Pauline soteriological terminology across the chapter.
  • v4: end of the law — Translates 'telos' directly as 'end', deliberately making a choice that bears on a dispute over terminating the law's demands versus fulfilling them.
  • v4: for righteousness — Removes the archaic preposition 'unto' while preserving the directional or purposive goal.
  • v5: writes — Translates the present active indicative verb plainly and concisely.
  • v6: Who will ascend — Replaces archaic 'shall' with the modern future auxiliary 'will'.
  • v7: the abyss — Selects the precise English cognate to convey the mythological and spacial extreme intended.
  • v8: that is — Standard English idiom for clarifying apposition.
  • v9: that Jesus is Lord — Clarifies the object clause structurally, which touches on a tradition dispute regarding the specific content of vocalized faith.
  • v10: resulting in righteousness / resulting in salvation — Removes the archaic preposition 'unto' with phrases that clearly express the direction and result indicated by the Greek preposition.
  • v11: put to shame — Reflects the objective eschatological and public vindication intended by the verb.
  • v12: is Lord of all — Supplies the implied copula to make the syntactic relationship explicit.
  • v13: calls on the name — Translates the verb literally, bearing on a tradition dispute over whether calling is exclusively a sinner's prayer or involves sacramental water baptism.
  • v14: without someone preaching — Accurately represents the active participle as an action rather than a static noun.
  • v15: unless they are sent — Uses standard contemporary English conditional phrasing, dropping the archaic subjunctive.
  • v16: obey — Maintains the connotation of submission native to the verb root 'hupakouō'.
  • v17: word of Christ — Follows the earliest Alexandrian textual witnesses (P46, Sinaiticus, Vaticanus) reading 'Christou' over the Byzantine harmonization 'theou'.
  • v18: did they not hear — Translates the aorist verb directly as a simple past question.
  • v19: make angry — Expresses the causative verbal action naturally in modern English.
  • v20: was found — Renders the aorist passive properly as simple past.
  • v21: to a disobedient — Removes the archaic preposition 'unto' while conveying directional extension.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)