Romans 10:6
New International Version
But the righteousness that is by faith says: "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down)

New Living Translation
But faith's way of getting right with God says, "Don't say in your heart, 'Who will go up to heaven?' (to bring Christ down to earth).

English Standard Version
But the righteousness based on faith says, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down)

Berean Study Bible
But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down)

Berean Literal Bible
But the righteousness of faith speaks thus: "You should not say in your heart, 'Who will ascend into heaven?' (that is, to bring down Christ)

New American Standard Bible
But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down),

King James Bible
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:)

Christian Standard Bible
But the righteousness that comes from faith speaks like this: Do not say in your heart, "Who will go up to heaven?" that is, to bring Christ down

Contemporary English Version
But people whose faith makes them acceptable to God will never ask, "Who will go up to heaven to bring Christ down?"

Good News Translation
But what the scripture says about being put right with God through faith is this: "You are not to ask yourself, Who will go up into heaven?" (that is, to bring Christ down).

Holman Christian Standard Bible
But the righteousness that comes from faith speaks like this: Do not say in your heart, "Who will go up to heaven?" that is, to bring Christ down

International Standard Version
But the righteousness that comes from faith says, "Do not say in your heart, 'Who will go up to heaven?' (that is, to bring the Messiah down),

NET Bible
But the righteousness that is by faith says: "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down)

New Heart English Bible
But the righteousness which is of faith says this, "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down);

Aramaic Bible in Plain English
But the righteousness which is in faith says thus: “You shall not say in your heart, 'Who ascended to Heaven and sent down The Messiah?',

GOD'S WORD® Translation
However, Scripture says about God's approval which is based on faith, "Don't ask yourself who will go up to heaven," (that is, to bring Christ down).

New American Standard 1977
But the righteousness based on faith speaks thus, “DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ (that is, to bring Christ down),

Jubilee Bible 2000
But thus saith the righteousness which is by faith, Say not in thine heart, Who shall ascend into heaven (that is, to bring the Christ down from above)?

King James 2000 Bible
But the righteousness which is of faith speaks thus, Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

American King James Version
But the righteousness which is of faith speaks on this wise, Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

American Standard Version
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:)

Douay-Rheims Bible
But the justice which is of faith, speaketh thus: Say not in thy heart, Who shall ascend into heaven? that is, to bring Christ down;

Darby Bible Translation
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;

English Revised Version
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:)

Webster's Bible Translation
But the righteousness which is by faith speaketh on this wise, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down.)

Weymouth New Testament
But the righteousness which is based on faith speaks in a different tone. "Say not in your heart," it declares, "'Who shall ascend to Heaven?'" --that is, to bring Christ down;

World English Bible
But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down);

Young's Literal Translation
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?
Study Bible
The Word Brings Salvation
5For concerning the righteousness that is by the Law, Moses writes: “The man who does these things will live by them.” 6But the righteousness that is by faith says: “Do not say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down ) 7or, ‘Who will descend into the Abyss?’ (that is, to bring Christ up from the dead).”…
Cross References
Deuteronomy 30:12
It is not in heaven, that you would need to ask, "Who will ascend into heaven to get it for us and proclaim it, that we may obey it?"

John 3:13
No one has ascended into heaven except the One who descended from heaven--the Son of Man.

Romans 9:30
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;

Treasury of Scripture

But the righteousness which is of faith speaks on this wise, Say not in your heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)

righteousness.

Romans 3:22,25
Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: …

Romans 4:13
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith.

Romans 9:31
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

Say not.

Deuteronomy 30:11-14
For this commandment which I command thee this day, it is not hidden from thee, neither is it far off…

Proverbs 30:4
Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?

to bring.

John 3:12,13
If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? …

John 6:33,38,50,51,58
For the bread of God is he which cometh down from heaven, and giveth life unto the world…

Ephesians 4:8-10
Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men…







Lexicon
But
δὲ (de)
Conjunction
Strong's Greek 1161: A primary particle; but, and, etc.

the
(hē)
Article - Nominative Feminine Singular
Strong's Greek 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

righteousness
δικαιοσύνη (dikaiosynē)
Noun - Nominative Feminine Singular
Strong's Greek 1343: From dikaios; equity; specially justification.

that is by
ἐκ (ek)
Preposition
Strong's Greek 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's Greek 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

says:
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

“Do not say
εἴπῃς (eipēs)
Verb - Aorist Subjunctive Active - 2nd Person Singular
Strong's Greek 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

in
ἐν (en)
Preposition
Strong's Greek 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

your
σου (sou)
Personal / Possessive Pronoun - Genitive 2nd Person Singular
Strong's Greek 4771: You. The person pronoun of the second person singular; thou.

heart,
καρδίᾳ (kardia)
Noun - Dative Feminine Singular
Strong's Greek 2588: Prolonged from a primary kar; the heart, i.e. the thoughts or feelings; also the middle.

‘Who
Τίς (Tis)
Interrogative / Indefinite Pronoun - Nominative Masculine Singular
Strong's Greek 5101: Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.

will ascend
ἀναβήσεται (anabēsetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's Greek 305: To go up, mount, ascend; of things: I rise, spring up, come up. From ana and the base of basis; to go up.

into
εἰς (eis)
Preposition
Strong's Greek 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

heaven?’
οὐρανόν (ouranon)
Noun - Accusative Masculine Singular
Strong's Greek 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

(that
τοῦτ’ (tout’)
Demonstrative Pronoun - Nominative Neuter Singular
Strong's Greek 3778: This; he, she, it.

is,
ἔστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's Greek 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

to bring Christ down
καταγαγεῖν (katagagein)
Verb - Aorist Infinitive Active
Strong's Greek 2609: From kata and ago; to lead down; specially, to moor a vessel.

)
Χριστὸν (Christon)
Noun - Accusative Masculine Singular
Strong's Greek 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.
(6) But the righteousness.--In opposition to this righteousness of works, so laborious and so impracticable, the Apostle adduces another quotation to show that the righteousness which depends on faith is much easier and simpler.

The original of the quotation has, indeed, a quite different application. It referred to that very law which the Apostle is depreciating. Moses had described the Law as something quite easy and accessible; but history had shown that, especially in the development in which the Law was known to the Apostle, the words were really much more applicable to his doctrine of a righteousness which was based upon faith. He therefore regards them as spoken allegorically and typically with reference to this.

The righteousness which is of faith speaketh.--This faith-righteousness is personified as if it were speaking itself, because the language used is applicable to it.

That is, to bring Christ down from above.--The Apostle adds these interpretations so as to give a specially Christian meaning to the words of Moses. All that these had meant was that the Law was not remote either in one direction or in another. The Apostle in the phrase "ascend into heaven" sees at once an allusion to the ascended Saviour, and he interprets it as if it implied that the Christian must ascend up to Him, or; what comes to the same thing, as if He must be brought down to the Christian. In like manner, when mention is made of descending into the abyss, he sees here an allusion to the descent of Christ into Hades. Again, he repudiates the idea that the Christian is compelled to join Him there in literal bodily presence. A far easier and simpler thing is the faith of the gospel. All the Christian has to do is to listen to it when it is preached, and then to confess his own adhesion to it.

Verses 6-10. - But the righteousness which is of faith speaketh on this wise, Say not in thine heart (in the original, It is not in heaven, that thou shouldest say), Who shall ascend into heaven? (that is, to bring Christ down). The parenthesis is St. Paul's own; the original has, after "heaven," and bring it unto us, that we may hear it and do it? Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). Again the parenthesis is St. Paul's; and he has substituted "into the deep" (εἰς τὴν ἄβυσσον) for " beyond the sea." The original is, Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But what saith it? The word is nigh thee, in thy mouth, and in thy heart (the original adds, that thou mayest do it; and the LXX., after "heart," has, and in thy hands): that is, the word of faith, which we preach; that (or, because) if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. The apostle's purpose in varying from the original is obvious from his interposed comments, and from the application that follows. It seems to be as though he had said, "See how, with a slight alteration, the passage in Deuteronomy becomes an exact description of our Christian doctrine." The most marked alteration is the substitution of "into the deep" for "beyond the sea." The "sea" in the original, to which the term "abyss" is applicable (cf. Job 28:14; Psalm 107:26), may have suggested the word; but St. Paul here evidently means by it the regions of the dead, imagined as subterranean, equivalent to the Hebrew Sheol, and the Greek Ἅδης. For use of the word in this sense, cf. Psalm 71:20 (which may have been present to his mind), Ἐκ τῶν ἀβύσσων τῆς γῆς πάλιν ἀνήγαγές με cf. also Luke 8:31 and Revelation 9:1, 2, 11; Revelation 11:7; Revelation 17:8; Revelation 20:1, 3; in which passages ἡ ἄβυσσος seems to denote the penal abode, corresponding to the Greek idea of Tartarus; but the word itself does not contain this idea, which is by no means intimated here. It may be taken to denote Hades, into which Christ "descended." Some commentators suppose the previous expression, "ascend into heaven to bring Christ down," to mean bringing him back to earth from heaven, whither he has ascended now. But the mere fact of its coming first, as well as the general sense of the passage, shows it to refer rather to the Incarnation, and what follows to the Resurrection. These were the two grand stages in the great work of redemption; both were required that "the righteousness which is of faith" might effectually be brought "nigh unto us." The impossible task of effecting either was not required of man; God has done both for us, and we have but to "believe in our hearts," that "the word" of his grace may be nigh us, in our mouth and in our heart, that we may do it. Thus all that was intimated or foreshadowed by that old passage in Deuteronomy is in its fullest sense to us fulfilled. (It may be observed, in passing, that the application to the Incarnation of καταγάγειν, etc., is, if correct, one of the instances of St. Paul's recognition of the Divine pre-existence of our Lord.) In ver. 9 the applicability of the words, "in thy mouth, and in thine heart," to the gospel dispensation is shown; the two expressions, properly understood, denoting all that is required of us. Confession of the Lord Jesus with the mouth must be taken to express generally, not only fearless avowal of the Christian faith, but also consistent life, according to the full meaning of our Lord's words in Matthew 10:32; Mark 8:38; Luke 10:26; Luke 12:8, etc. Confession of the Lord Jesus with the mouth, too, would have a peculiar significance then, when Christians were often so sorely tempted to deny him under persecution (cf. 1 Corinthians 12:3). We may observe also how "the mouth" is elsewhere regarded as the index of the heart; as the main bodily organ whereby character is evinced and expressed (cf. Matthew 12:34, 37; Matthew 15:11, etc.). Further, the belief spoken of is belief in the heart - a living operative faith, not intellectual conviction only. Nor is belief that God raised the Lord Jesus from the dead to be taken as meaning belief of this one article of the Creed alone; it carries with it belief in the gospel generally, the doctrine of the Resurrection being here, as elsewhere, regarded as the central doctrine on which all the rest depends (cf. 1 Corinthians 15:17; 1 Peter 1:21). "Haec summa Evangelii est. Nam, cum credimus Christum excitatum esse e mortuis, credimus sum pro peccatis satisfecisse, et in coelis regnare, ut nos ad imaginem suam perficiat" (Bucer). In ver. 10, where the offices of the heart and of the mouth are denoted in general terms, the distinction between "unto righteousness" with respect to the one, and "unto salvation" with respect to the other, is significant. By faith alone we are justified; but by confession in actual life, which is the fruit of faith, our salvation is secured. 10:5-11 The self-condemned sinner need not perplex himself how this righteousness may be found. When we speak of looking upon Christ, and receiving, and feeding upon him, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ offered in the word. Justification by faith in Christ is a plain doctrine. It is brought before the mind and heart of every one, thus leaving him without excuse for unbelief. If a man confessed faith in Jesus, as the Lord and Saviour of lost sinners, and really believed in his heart that God had raised him from the dead, thus showing that he had accepted the atonement, he should be saved by the righteousness of Christ, imputed to him through faith. But no faith is justifying which is not powerful in sanctifying the heart, and regulating all its affections by the love of Christ. We must devote and give up to God our souls and our bodies: our souls in believing with the heart, and our bodies in confessing with the mouth. The believer shall never have cause to repent his confident trust in the Lord Jesus. Of such faith no sinner shall be ashamed before God; and he ought to glory in it before men.
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