KJV: But 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:)
YLT: and the righteousness of faith doth thus speak: 'Thou mayest not say in thine heart, Who shall go up to the heaven,' that is, Christ to bring down?
Darby: But the righteousness of faith speaks thus: Do not say in thine heart, Who shall ascend to the heavens? that is, to bring Christ down;
ASV: But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)
| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πίστεως | faith |
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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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| δικαιοσύνη | righteousness |
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Parse: Noun, Nominative Feminine Singular Root: δικαιοσύνη Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God. |
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| οὕτως | thus |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| λέγει | speaks |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: λέγω Sense: to say, to speak. |
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| εἴπῃς | you should say |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular Root: λέγω Sense: to speak, say. |
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| καρδίᾳ | heart |
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Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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| σου | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Singular Root: σύ Sense: you. |
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| ἀναβήσεται | will ascend |
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Parse: Verb, Future Indicative Middle, 3rd Person Singular Root: ἀναβαίνω Sense: ascend. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐρανόν | heaven |
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Parse: Noun, Accusative Masculine Singular Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| τοῦτ’ | that |
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Parse: Demonstrative Pronoun, Nominative Neuter Singular Root: οὗτος Sense: this. |
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| Χριστὸν | Christ |
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Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| καταγαγεῖν | to bring down |
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Parse: Verb, Aorist Infinitive Active Root: κατάγω Sense: to lead down, bring down. |
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Greek Commentary for Romans 10:6
Paul personifies “the from faith righteousness” A free reproduction from Deuteronomy 30:11-14. Paul takes various phrases from the lxx and uses them for “his inspired conviction and experiences of the gospel” (Denney). He does not quote Moses as saying this or meaning this. [source]
Second aorist active subjunctive with μη mē like Deuteronomy 8:17. To say in the heart is to think (Matthew 3:9). That is, to bring Christ down (τουτ εστιν Χριστον καταγαγειν tout' estin Christon katagagein). Second aorist active infinitive of the common verb καταγω katagō to bring or lead down. It is dependent on the preceding verb αναβησεται anabēsetai (shall ascend). Τουτ εστιν Tout' estin (that is) is what is called Midrash or interpretation as in Romans 9:8. It occurs three times here (Romans 9:6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ. [source]
Second aorist active infinitive of the common verb καταγω katagō to bring or lead down. It is dependent on the preceding verb αναβησεται anabēsetai (shall ascend). Τουτ εστιν Tout' estin (that is) is what is called Midrash or interpretation as in Romans 9:8. It occurs three times here (Romans 9:6-8). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ. [source]
The of-faith righteousness. Righteousness is personified. Paul makes the righteousness of faith describe itself. Of faith, ἐκ fromMarking the source. [source]
The quotation in Romans 10:6-8is a free citation from Deuteronomy 30:11-14. Paul recognizes a secondary meaning in Moses' words, and thus changes the original expressions so as to apply them to the Christian faith-system. His object in the change is indicated by the explanatory words which he adds. He does not formally declare that Moses describes the righteousness of faith in these words, but appropriates the words of Moses, putting them into the mouth of the personified faith-righteousness. [source]
In thy heart is added by Paul. The phrase say in the heart is a Hebraism for think, compare Psalm 14:1; Psalm 36:1; Psalm 10:11. Usually of an evil thought. Compare Matthew 3:9; Matthew 24:48; Revelation 18:7. [source]
The Septuagint adds for us, and bring it to us, and hearing it we will do it. [source]
Interpreting the Septuagint, and bring it to us. [source]
Reverse Greek Commentary Search for Romans 10:6
The quotation in Romans 10:6-8is a free citation from Deuteronomy 30:11-14. Paul recognizes a secondary meaning in Moses' words, and thus changes the original expressions so as to apply them to the Christian faith-system. His object in the change is indicated by the explanatory words which he adds. He does not formally declare that Moses describes the righteousness of faith in these words, but appropriates the words of Moses, putting them into the mouth of the personified faith-righteousness. [source]
Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
Second aorist active participle of γινωσκω ginōskō to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts 17:27). Glorified not as God (ουχ ως τεον εδοχασαν ouch hōs theon edoxasan). They knew more than they did. This is the reason for the condemnation of the heathen (Romans 2:12-16), the failure to do what they know. Their senseless heart Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
The Holy Spirit who inspires our faith. Not as Lightfoot, spiritually. The words πνεύματι ἐκ πίστεως are not to be taken as one conception, the Spirit which is of faith, but present two distinct and coordinate facts which characterize the waiting for the hope of righteousness; namely, the agency of the Holy Spirit, in contrast with the flesh (comp. Romans 7:6; Romans 8:4, Romans 8:15, Romans 8:16; Ephesians 1:13; Ephesians 2:22), and faith in contrast with the works of the law (comp. Galatians 3:3, and see Galatians 2:16; Galatians 3:3; Romans 1:17; Romans 3:22; Romans 9:30; Romans 10:6). [source]
Ἑκ πίστεως fromor out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness(Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως , see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας theywho are of faction, Romans 2:8; οἱ ἐκ νόμου theywho are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας hewho is of the truth, John 18:37. [source]
Imperfect middle of the double compound απεκδεχομαι apekdechomai late verb, probably first by Paul (1 Corinthians 1:7), though in the apocryphal Acta Pauli (iii) and other late writings cited by Nageli (p. 43). Perfective use of the two prepositions A hundred years apparently after the warning (Genesis 5:32; Genesis 6:3; Genesis 7:6) Noah was preparing the ark and Noah as a preacher of righteousness (2 Peter 2:5) forewarned the people, who disregarded it.While the ark was a preparing (κατασκευαζω kataskeuazomenēs kibōtou). Genitive absolute with present passive participle of κιβωτος kataskeuazō old compound (Matthew 11:10), for εις ην kibōtos (ark) see Matthew 24:38.Wherein “Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
Explanatory expression like our English idiom (Romans 10:6, etc.). [source]
“Into which” (the ark).That is (πσυχαι tout' estin). Explanatory expression like our English idiom (Romans 10:6, etc.).Souls Persons of both sexes (living men) as in Acts 2:41; Acts 27:37, etc.Were saved (διασωζω diesōthēsan). First aorist passive indicative of δι υδατος diasōzō old compound, to bring safe through as in Acts 27:44.Through water “By means of water” as the intermediate agent, an apparent change in the use of dia in composition just before (local use) to the instrumental use here. They came through the water in the ark and so were saved by the water in spite of the flood around them. Peter lays stress (Hart) on the water rather than on the ark (Hebrews 11:7) for the sake of the following illustration. [source]
The correct text (perfect active participle predicate accusative), not the infinitive The predicate participle (see John 9:22 for predicate accusative with ομολογεω homologeō) describes Jesus as already come in the flesh (his actual humanity, not a phantom body as the Docetic Gnostics held). See this same idiom in 2 John 1:7 with ερχομενον erchomenon (coming). A like test is proposed by Paul for confessing the deity of Jesus Christ in 1 Corinthians 12:3 and for the Incarnation and Resurrection of Jesus in Romans 10:6-10. [source]
Indefinite relative clause with modal εαν ean (= an) and the first aorist active subjunctive, “whoever confesses.” See 1 John 2:23; 1 John 4:2. for ομολογεω homologeō Object clause (indirect assertion) after ομολογεω homologeō This confession of the deity of Jesus Christ implies surrender and obedience also, not mere lip service (cf. 1 Corinthians 12:3; Romans 10:6-12). This confession is proof (if genuine) of the fellowship with God (1 John 1:3.; 1 John 3:24). [source]