Romans 10:14-17
New Living Translation
14 But how can they call on him to save them unless they believe in him? And how can they believe in him if they have never heard about him? And how can they hear about him unless someone tells them? 15 And how will anyone go and tell them without being sent? That is why the Scriptures say, “How beautiful are the feet of messengers who bring good news!”[a]
16 But not everyone welcomes the Good News, for Isaiah the prophet said, “Lord, who has believed our message?”[b] 17 So faith comes from hearing, that is, hearing the Good News about Christ.
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Romans 10:14-17
New English Translation
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?[a] 15 And how are they to preach unless they are sent? As it is written, “How timely[b] is the arrival[c] of those who proclaim the good news.”[d] 16 But not all have obeyed the good news, for Isaiah says, “Lord, who has believed our report?”[e] 17 Consequently faith comes from what is heard, and what is heard comes through the preached word[f] of Christ.[g]
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- Romans 10:14 tn Grk “preaching”; the words “to them” are supplied for clarification.
- Romans 10:15 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.”
- Romans 10:15 tn Grk “the feet.” The metaphorical nuance of “beautiful feet” is that such represent timely news.
- Romans 10:15 sn A quotation from Isa 52:7; Nah 1:15.
- Romans 10:16 sn A quotation from Isa 53:1.
- Romans 10:17 tn The Greek term here is ῥῆμα (rhēma), which often (but not exclusively) focuses on the spoken word.
- Romans 10:17 tc Most mss (א1 A D1 Ψ 33 1175 1241 1505 1881 2464 M sy) have θεοῦ (theou) here rather than Χριστοῦ (Christou; found in א* B C D* 6 81 629 1506 1739 lat co). Although the Nestle-Aland apparatus includes P46vid for this reading, more recent photographs by CSNTM reveal it to be κυρίου (“Lord”), a singular reading. External evidence strongly favors the reading “Christ” here. Internal evidence is also on its side, for the expression ῥῆμα Χριστοῦ (rhēma Christou) occurs nowhere else in the NT; thus scribes would be prone to change it to a known expression.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.
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