KJV: But 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;
YLT: But what doth it say? 'Nigh thee is the saying -- in thy mouth, and in thy heart:' that is, the saying of the faith, that we preach;
Darby: But what says it? The word is near thee, in thy mouth and in thy heart: that is, the word of faith, which we preach:
ASV: But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach:
λέγει | says it |
Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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Ἐγγύς | Near |
Parse: Preposition Root: ἐγγύς Sense: near, of place and position. |
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ῥῆμά | word |
Parse: Noun, Nominative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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στόματί | mouth |
Parse: Noun, Dative Neuter Singular Root: στόμα Sense: the mouth, as part of the body: of man, of animals, of fish, etc. |
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σου | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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καρδίᾳ | heart |
Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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τοῦτ’ | That |
Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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ῥῆμα | word |
Parse: Noun, Nominative Neuter Singular Root: ῥῆμα Sense: that which is or has been uttered by the living voice, thing spoken, word. |
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τῆς | - |
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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πίστεως | of faith |
Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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κηρύσσομεν | we proclaim |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
Greek Commentary for Romans 10:8
That is “the from faith righteousness.” [source]
The gospel message concerning faith (objective genitive). Only here. In contrast to the law. Which we preach (ο κηρυσσομεν ho kērussomen). The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator‘s instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ. [source]
The living voice brings home to every one the faith kind of righteousness. Paul seizes upon the words of Moses with the orator‘s instinct and with rhetorical skill (Sanday and Headlam) applies them to the facts about the gospel message about the Incarnation and Resurrection of Christ. [source]
Septuagint, Very nigh thee is the word. The word is the whole subject-matter of the Gospel. See Romans 10:9. Moses used it of the law. See on Luke 1:37. The whole quotation in the Hebrew is as follows: “It (the commandment) is not in heaven, that ye should say, Who will ascend for us to heaven, and bring it to us, and make us hear it that we may do it? And it is not beyond the sea, that ye should say, Who will go over for us beyond the sea, and bring it to us, and make us hear it that we may do it? But the word is very near thee, in thy mouth and in thy heart, to do it.” The object of the passage is to contrast the system of faith with the system of law, and that, especially, with reference to the remoteness and difficulty of righteousness. Moses says that the commandment of God to Israel is not incapable of accomplishment, nor is it a distant thing to be attained only by long and laborious effort. The people, on the contrary, carries it in its mouth, and it is stamped upon its heart. Compare Exodus 13:9; Deuteronomy 6:6-9. In applying these words to the system of faith, Paul, in like manner, denies that this system involves any painful search or laborious work. Christ has accomplished the two great things necessary for salvation. He has descended to earth and has risen from the dead. All that is necessary is to accept by faith the incarnate and risen Christ, instead of having recourse to the long and painful way of establishing one's own righteousness by obedience to the law. [source]
The phrase occurs only here. “Which forms the substratum and object of faith” (Alford). Others, the burden of which is faith. [source]
See on Matthew 4:17, and see on preacher, 2 Peter 2:5. [source]
Reverse Greek Commentary Search for Romans 10:8
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; 2 Corinthians 3:2-3; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, Acts 3:23. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Giving emphasis to the following statement. Comp. Romans 4:3; Romans 10:8; Romans 11:2, Romans 11:4. Quotation from lxx of Genesis 21:10. For the words of this bondwoman - with my son Isaac, Paul substitutes of the bondwoman - with the son of the freewoman, in order to adapt it to his context. This is according to his habit of adapting quotations to his immediate use. See 1 Corinthians 1:9; 1 Corinthians 15:55; Ephesians 5:14, etc. [source]
The words in which the faith - the contents of belief - finds expression. Comp. 1 Timothy 6:3; 2 Timothy 1:13. The phrase only here. Paul has τὸ ῥῆμα τῆς πίστεως theword of the faith, Romans 10:8. [source]
Lit. a herald. See on 2 Peter 2:5. Paul does not use the noun, but the kindred verb κηρύσσειν toproclaim or preach is very common in his writings. See Romans 10:8; 1 Corinthians 1:23; 2 Corinthians 4:5; Philemon 1:15, etc. [source]
First aorist passive indicative of τιτημι tithēmi Preacher and apostle (κηρυχ και αποστολος kērux kai apostolos). In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). I speak the truth, I lie not A Pauline touch (Romans 9:1). Cf. Galatians 1:20; 2 Corinthians 11:31. Here alone he calls himself “a teacher of the Gentiles,” elsewhere apostle (Romans 11:13), minister (Romans 15:16), prisoner (Ephesians 3:1). [source]
In 2 Timothy 1:10 Paul adds διδασκαλος didaskalos (herald, apostle, teacher) as he does here with emphasis. In Colossians 1:23. he has διακονος diakonos (minister). He frequently uses κηρυσσω kērussō of himself (1 Corinthians 1:23; 1 Corinthians 9:27; Galatians 2:2; Romans 10:8.). [source]