Heinrich Meyer Commentary - Romans 10

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Heinrich Meyer Commentary - Romans 10


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CHAPTER 10

Rom_10:1. before πρός is wanting according to a large preponderance of evidence, and is omitted by Lachm. and Tisch. A hasty grammatical emendation, as ἐστίν before εἰς is supplied in Elz.

αὐτῶν ] Elz.: τοῦ Ἰσραήλ , against decisive evidence. With Rom_10:1 a church-lesson begins.

Rom_10:3. After ἰδίαν , δικαιοσύνην is wanting in A B D E P, min., and several versions (including Vulg.) and Fathers. Omitted by Lachm. But the very emphasis of the thrice-occurring word, so obviously intended (comp. Rom_9:30), speaks for its originality; and how easily the omission of the second δικαιοσύνην might arise, as that of a supposed quite superfluous repetition!

Rom_10:5. αὐτοῖς ] Lachm. and Tisch. 8 : αὐτῇ , according to A B à *, 17, 47, 80, Copt. Arm. Vulg. Germ. Damasc. Ruf. But this would involve that, with the most of these, and with yet other witnesses, the preceding αὐτά should be omitted, as also Tisch. 8. has done. However, both αὐτῇ and the omission of αὐτά appear like an emendatory alteration, since the context contains no reference for αὐτά and αὐτοῖς . In the same light we must also regard the reading ὅτι τὴν δικαιοσύνην τὴν ἐκ νόμου (instead of τὴν δικ .… ὅτι ), as Tisch. 8. has it, in A D* à *, and some min., Vulg., and some Fathers.

Rom_10:15. εἰρήνην , τῶν εὐαγγ .] is wanting in A B C à *, min., Copt. Sah. Aeth. Clem. Or. Damasc. Ruf. Omitted by Lachm. and Tisch. 8. Copyist’s omission, through the repetition of εὐαγγ . If it had been interpolated from the LXX. (Isa_52:7), ἀκοὴν εἰρήνης would have been written instead of the mere εἰρήνης . The article before ἀγαθά is, with Lachm., on decisive evidence to be omitted, although it is also wanting in the LXX.

Rom_10:17. Θεοῦ ] Lachm. and Tisch. 8 : Χριστοῦ , according to B C D* E à *, min., several VSS., Aug. Pel. Ambrosiast. There is no genitive at all in F G, Boern. Hilar. But how readily this omission might suggest itself by a comparison of Rom_10:8! Χριστοῦ , however, appears to be a more precise definition of the sense of the divine ῥῆμα , the expression of which by . Θεοῦ is found already in Syr. and Clem.

Rom_10:19. The order Ἰσρ . οὐκ ἔγνω is supported by decisive evidence; Elz.: οὐκ ἔγνω Ισρ .