Rom_10:1.
ἡ
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
ῥ
.
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
.