Righteousness by Faith and Israel's Unbelief
Romans 9:30-10:21
Rom.9.30 - Details
Original Text
Morphology
- Τι: PRON,nom,sg,neut
- ουν: CONJ
- ερουμεν: VERB,fut,act,ind,1,pl
- οτι: CONJ
- εθνη: NOUN,acc,pl,neut
- τα: ART,acc,pl,n
- μη: PART
- διωκοντα: VERB,pres,act,part,nom,pl,n
- δικαιοσυνην: NOUN,acc,sg,f
- κατελαβεν: VERB,aor,act,ind,3,sg
- δικαιοσυνην: NOUN,acc,sg,f
- δικαιοσυνην: NOUN,acc,sg,f
- δε: CONJ
- την: ART,acc,sg,f
- εκ: PREP
- πιστεως·: NOUN,gen,sg,f
Parallels
- Rom.3:21-22 (verbal): Speaks of a righteousness revealed apart from the Law, ‘the righteousness of God through faith in Jesus Christ for all who believe,’ echoing ‘righteousness… by faith’ in 9:30.
- Rom.4:5 (verbal): Explicitly states that to the one who does not work but believes, faith is reckoned as righteousness—the same rationale for Gentiles’ attainment of righteousness in 9:30.
- Gal.2:16 (thematic): Affirms that a person is not justified by works of the Law but by faith in Christ Jesus, paralleling the contrast between pursuit of righteousness and righteousness by faith in 9:30.
- Phil.3:9 (verbal): Paul’s desire to be found in ‘the righteousness which is from God on the basis of faith,’ using language nearly identical to the ‘righteousness… by faith’ of 9:30.
- Rom.10:3-4 (structural): Contrasts Israel’s attempt to establish their own righteousness by law with Christ as the end of the law for righteousness—echoing 9:30’s contrast between Gentiles (by faith) and those pursuing righteousness (by other means).
Alternative generated candidates
- What then shall we say? That Gentiles, who did not pursue righteousness, have attained righteousness—
- What then? The Gentiles, who did not pursue righteousness, have attained righteousness—righteousness that is by faith.
Rom.9.31 - Details
Original Text
Morphology
- Ισραηλ: NOUN,voc,sg,m
- δε: CONJ
- διωκων: VERB,pres,act,part,nom,sg,m
- νομον: NOUN,acc,sg,m
- δικαιοσυνης: NOUN,gen,sg,f
- εις: PREP
- νομον: NOUN,acc,sg,m
- ουκ: PART,neg
- εφθασεν: VERB,aor,act,ind,3,sg
Parallels
- Rom.10.3 (structural): Continues the same argument: Israel 'pursuing a law of righteousness' is paralleled by 'seeking to establish their own righteousness' and thus not submitting to God's righteousness.
- Gal.2.21 (thematic): Directly contrasts righteousness by law with righteousness by Christ (if righteousness were through the law, Christ died for nothing), echoing the futility of pursuing the law for justification.
- Gal.3.11-12 (quotation): Paul cites Habakkuk ('the righteous shall live by faith') and states that 'the law is not of faith,' reinforcing that law does not produce the righteousness God requires—parallel to Israel's failure to attain righteousness by law.
- Rom.3.20 (verbal): Asserts that 'by works of the law no one will be justified'—a doctrinal restatement of the point that following the law does not achieve righteousness before God.
- Phil.3.9 (thematic): Paul’s formulation of receiving 'righteousness from God by faith in Christ, not by law' echoes the contrast between seeking law-based righteousness and the apostolic claim that true righteousness is by faith.
Alternative generated candidates
- whereas Israel, pursuing a law of righteousness, did not arrive at that law.
- But Israel, pursuing a law of righteousness, did not arrive at that law.
Rom.9.32 - Details
Original Text
Morphology
- δια: PREP
- τι: PRON,int,nom,sg,n
- οτι: CONJ
- ουκ: PART,neg
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- αλλ᾽ως: CONJ
- εξ: PREP
- εργων·προσεκοψαν: NOUN,gen,pl,n + VERB,aor,act,ind,3,pl
- τω: ART,dat,sg,m
- λιθω: NOUN,dat,sg,m
- του: ART,gen,sg,n
- προσκομματος: NOUN,gen,sg,n
Parallels
- Isaiah 28:16 (quotation): Paul echoes this promise: God lays a tested stone in Zion 'a cornerstone, a sure foundation' which becomes a 'stone of stumbling' for those who reject it — the source of the 'stumbling stone' language.
- Isaiah 8:14 (quotation): Isaiah speaks of a stone that causes people to stumble and a rock that makes them fall; Paul draws on this prophetic imagery to explain why some fail to attain righteousness.
- 1 Peter 2:7-8 (allusion): Peter applies the 'stumbling stone' language to Christ and to those who disobey, paralleling Paul's use of the image to describe those who reject faith and 'stumble'.
- Galatians 2:16 (verbal): Affirms justification is not by 'works of the law' but by faith in Christ, echoing the contrast between faith and works that Paul highlights in Romans 9:32.
- Romans 10:3 (thematic): Explains Israel's failure as a refusal to submit to God's righteousness and an attempt to establish their own — the same underlying reason Paul gives in 9:32 for why they 'stumbled.'
Alternative generated candidates
- Why? Because they sought it not by faith but as if it were by works; they stumbled over the stumbling stone.
- Why? Because they pursued it not by faith but as if it were by works; they stumbled over the stumbling stone.
Rom.9.33 - Details
Original Text
Morphology
- καθως: CONJ
- γεγραπται·Ιδου: VERB,perf,pass,ind,3,sg
- τιθημι: VERB,pres,act,ind,1,sg
- εν: PREP
- Σιων: NOUN,dat,sg,f
- λιθον: NOUN,acc,sg,m
- προσκομματος: NOUN,gen,sg,n
- και: CONJ
- πετραν: NOUN,acc,sg,f
- σκανδαλου: NOUN,gen,sg,n
- και: CONJ
- ο: ART,nom,sg,m
- πιστευων: PTCP,pres,act,nom,sg,m
- επ᾽αυτω: PREP+PRON,dat,sg,m
- ου: PART,neg
- καταισχυνθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Isaiah 28:16 (quotation): Romans 9:33 directly quotes Isaiah 28:16 (LXX/MT): 'Behold, I lay in Zion a stone... and he who believes will not be ashamed,' which is the explicit source of Paul's wording.
- Isaiah 8:14 (allusion): Isaiah 8:14 calls the same figure 'a stone of stumbling and a rock of offense'; Romans echoes this language by calling the stone a 'stumbling-block' and 'rock of offense.'
- 1 Peter 2:6-8 (quotation): 1 Peter cites Isaiah 28:16 and 8:14 and applies them to Christ as cornerstone and a stone of stumbling—closely paralleling Paul’s use and theological purpose.
- Matthew 21:44 (verbal): Jesus’ saying about the stone that one falls on and is broken (cf. Matt. 21:44) uses the same stone-as-stumbling/offense imagery, reflecting the NT tradition that interprets the prophetic 'stone' as Christ and judgment.
Alternative generated candidates
- As it is written, "Behold, I lay in Zion a stone of stumbling and a rock of offense; and whoever believes in him will not be put to shame."
- As it is written, 'Behold, I lay in Zion a stone of stumbling and a rock of offense; and whoever believes in him will not be put to shame.'
Rom.10.1 - Details
Original Text
Morphology
- Αδελφοι: NOUN,voc,pl,m
- η: ART,nom,sg,f
- μεν: PART
- ευδοκια: NOUN,nom,sg,f
- της: ART,gen,sg,f
- εμης: ADJ,gen,sg,f
- καρδιας: NOUN,gen,sg,f
- και: CONJ
- η: ART,nom,sg,f
- δεησις: NOUN,nom,sg,f
- προς: PREP
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- υπερ: PREP
- αυτων: PRON,gen,pl,m
- εις: PREP
- σωτηριαν: NOUN,acc,sg,f
Parallels
- Rom.9:1-3 (verbal): Same immediate context and closely related affect: Paul expresses deep personal anguish and willingness to suffer for his kinsmen—Romans 10:1 continues this concern as a heart’s desire and prayer for their salvation.
- 1 Tim.2:1-4 (thematic): Both passages emphasize intercessory prayer and God’s desire that people be saved and come to knowledge of the truth; Paul’s prayer for Israel echoes the call to pray for all and for salvation.
- Ezek.33:11 (allusion): God’s declaration that He takes no pleasure in the death of the wicked but desires repentance and life parallels the motif of longing for others’ salvation found in Romans 10:1.
- Matt.9:36-38 (thematic): Jesus’ compassion for lost, harassed crowds and the call to pray for laborers reflects the pastoral concern and prayerful desire for people’s salvation evident in Paul’s statement.
- 2 Cor.5:20 (thematic): Paul’s role as Christ’s ambassador urging reconciliation aligns with his heartfelt prayers for others’ salvation in Romans 10:1—the same missional concern for bringing people to God.
Alternative generated candidates
- Brothers, my heart's desire and my prayer to God for Israel is that they may be saved.
- Brothers, my heart's desire and prayer to God for them is that they may be saved.
Rom.10.2 - Details
Original Text
Morphology
- μαρτυρω: VERB,pres,act,ind,1,sg
- γαρ: PART
- αυτοις: PRO,dat,pl,3
- οτι: CONJ
- ζηλον: NOUN,acc,sg,m
- θεου: NOUN,gen,sg,m
- εχουσιν·αλλ᾽ου: VERB,pres,act,ind,3,pl
- κατ᾽επιγνωσιν: PREP
Parallels
- Rom.10.3 (structural): Immediate continuation: explains consequence of having zeal but not according to knowledge—ignorance of God's righteousness and failure to submit to it.
- Acts 21:20–21 (verbal): Jewish believers described as 'zealous of the law'—illustrates Jewish zeal for God/Law that may coexist with misunderstanding of the gospel.
- Gal.1:14 (thematic): Paul recounts his own intense zeal for Jewish tradition prior to conversion, showing zeal can be misdirected without true knowledge of God’s way.
- Isa.29:13 (cf. Matt.15:8) (allusion): Condemns outward piety and lip-service while the heart/life lack true knowledge—parallels the idea of zeal absent right knowledge.
Alternative generated candidates
- For I bear them witness that they have a zeal for God, but not in accord with true knowledge.
- For I bear them witness that they have a zeal for God, but not according to knowledge.
Rom.10.3 - Details
Original Text
Morphology
- αγνοουντες: VERB,pres,act,part,nom,pl,m
- γαρ: PART
- την: ART,acc,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- δικαιοσυνην: NOUN,acc,sg,f
- και: CONJ
- την: ART,acc,sg,f
- ιδιαν: ADJ,acc,sg,f
- ζητουντες: VERB,pres,act,ptc,nom,pl,m
- στησαι: VERB,aor,act,inf
- τη: ART,dat,sg,f
- δικαιοσυνη: NOUN,nom,sg,f
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- ουχ: PART,neg
- υπεταγησαν·: VERB,aor,pass,ind,3,pl
Parallels
- Rom.3:21-22 (verbal): Introduces the phrase “righteousness of God” revealed apart from the law and given through faith in Christ—the theological basis for Paul’s contrast in 10:3.
- Gal.2:16 (thematic): Affirms that a person is not justified by works of the law but by faith in Jesus Christ, opposing attempts to establish righteousness by one’s own works.
- Phil.3:9 (verbal): Paul’s rejection of a righteousness ‘of my own that comes from the law’ and affirmation of righteousness through faith in Christ echoes the contrast with seeking to establish one’s own righteousness.
- Isa.64:6 (allusion): Prophetic language about human ‘righteousnesses’ being like filthy cloth resonates with Paul’s judgment that human attempts at righteousness are inadequate.
- Rom.10:4 (structural): Immediate continuation: Christ is the culmination/end of the law for righteousness to everyone who believes, resolving the failure of those who sought to establish their own righteousness.
Alternative generated candidates
- For, being ignorant of God's righteousness and seeking to establish their own, they did not submit to the righteousness of God.
- For, being ignorant of God's righteousness and seeking to establish their own, they did not submit to God's righteousness.
Rom.10.4 - Details
Original Text
Morphology
- τελος: NOUN,nom,sg,n
- γαρ: PART
- νομου: NOUN,gen,sg,m
- Χριστος: NOUN,nom,sg,m
- εις: PREP
- δικαιοσυνην: NOUN,acc,sg,f
- παντι: PRON,dat,sg,m
- τω: ART,dat,sg,m
- πιστευοντι: VERB,pres,act,ptc,dat,sg,m
Parallels
- Rom.3:21-22 (verbal): Same theological claim: righteousness is revealed apart from the law and comes 'through faith in Jesus Christ' for all who believe—language and emphasis parallel Romans 10:4.
- Gal.3:24-25 (allusion): Describes the law as a guardian until Christ came, implying Christ is the goal/end (telos) of the law so that believers are no longer under the guardian—conceptually close to 'Christ is the end of the law.'
- Gal.2:16 (thematic): Affirms that a person is justified by faith in Christ and not by works of the law, echoing Romans 10:4's claim that righteousness comes through Christ to those who believe rather than through the law.
- Matt.5:17 (allusion): Jesus' statement that he came to fulfill (not abolish) the law connects to the idea that Christ brings the law to its intended goal/fulfillment—background to 'Christ is the end of the law.'
- Acts 13:39 (verbal): Explicitly states that 'through him everyone who believes is justified'—a close verbal and theological parallel to Romans 10:4's 'righteousness to everyone who believes.'
Alternative generated candidates
- For Christ is the goal of the law—so that every believer may receive righteousness.
- For Christ is the goal of the law—righteousness to everyone who believes.
Rom.10.5 - Details
Original Text
Morphology
- Μωυσης: NOUN,nom,sg,m
- γαρ: PART
- γραφει: VERB,pres,act,ind,3,sg
- οτι: CONJ
- την: ART,acc,sg,f
- δικαιοσυνην: NOUN,acc,sg,f
- την: ART,acc,sg,f
- εκ: PREP
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- ποιησας: VERB,aor,act,part,nom,m,sg
- ανθρωπος: NOUN,nom,sg,m
- ζησεται: VERB,fut,mid,ind,3,sg
- εν: PREP
- αυτη: PRON,dat,sg,f
Parallels
- Leviticus 18:5 (quotation): Explicit source Paul cites: LXX/MT wording 'the person who does them shall live by them'—the direct scriptural basis for Rom 10:5's claim about righteousness from the law.
- Galatians 3:12 (verbal): Paul elsewhere cites the same Levitical maxim ('the one who does them shall live by them') to argue that the law operates by works, contrasting law-based righteousness with faith.
- Deuteronomy 30:11-14 (allusion): Near passages Paul invokes in Romans 10:6–8 to contrast 'righteousness of the law' with righteousness 'near you'—sets up the alternative to the Levitical maxim quoted in 10:5.
- Habakkuk 2:4 (thematic): Paul's key contrast elsewhere in Romans ('the righteous shall live by faith') opposes the law-based formula of 10:5 and undergirds his argument for faith as the locus of righteousness.
Alternative generated candidates
- Moses writes about the righteousness that is of the law: "The man who practices these things shall live by them."
- For Moses writes about the righteousness that is by the law: 'The one who does these things will live by them.'
Rom.10.6 - Details
Original Text
Morphology
- η: ART,nom,sg,f
- δε: CONJ
- εκ: PREP
- πιστεως: NOUN,gen,sg,f
- δικαιοσυνη: NOUN,nom,sg,f
- ουτως: ADV
- λεγει·Μη: VERB,pres,act,ind,3,sg
- ειπης: VERB,aor,act,subj,2,sg
- εν: PREP
- τη: ART,dat,sg,f
- καρδια: NOUN,nom,sg,f
- σου·Τις: PRON,gen,sg,2
- αναβησεται: VERB,fut,mid,ind,3,sg
- εις: PREP
- τον: ART,acc,sg,m
- ουρανον: NOUN,acc,sg,m
- τουτ᾽εστιν: VERB,pres,act,ind,3,sg
- Χριστον: NOUN,acc,sg,m
- καταγαγειν·: VERB,aor,act,inf
Parallels
- Deuteronomy 30:11-14 (quotation): Paul is directly quoting and adapting Deut 30:12–14 (the word is not in heaven or beyond the sea), using its language about not needing to 'bring it down' to access God's word/righteousness.
- John 3:13 (thematic): Jesus’ remark that 'no one has ascended into heaven except he who descended from heaven' engages the same issue of access to heaven/Christ and grounds authority in Christ’s descent/ascent.
- Ephesians 4:8-10 (verbal): Paulic language of Christ 'descending' and 'ascending' (he who descended into the lower parts, then ascended) echoes the ascending/descending imagery invoked in Rom 10:6–7 about bringing Christ down or up.
- Philippians 2:6-11 (thematic): The account of Christ’s humiliation (coming down) and subsequent exaltation (being raised/enthroned) thematically parallels the concern in Rom 10:6 about Christ’s descent/ascent in relation to salvation and access.
Alternative generated candidates
- But the righteousness of faith speaks in this way: "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down)
- But the righteousness of faith says this: 'Do not say in your heart,
Rom.10.7 - Details
Original Text
Morphology
- η·Τις: PRON,nom,sg,m
- καταβησεται: VERB,fut,mid,ind,3,sg
- εις: PREP
- την: ART,acc,sg,f
- αβυσσον: NOUN,acc,sg,f
- τουτ᾽εστιν: VERB,pres,act,ind,3,sg
- Χριστον: NOUN,acc,sg,m
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
- αναγαγειν: VERB,pres,act,inf
Parallels
- Deuteronomy 30:12-13 (structural): Paul echoes the rhetorical pair of 'ascend/descend' and the language of accessibility in Deut 30:11-14, adapting it to the question of retrieving Christ from the realm of the dead.
- Acts 13:34-37 (quotation): Paul (in Acts) cites David's words about not abandoning God's Holy One and applies them to Christ’s resurrection—directly linking the event of raising Christ to Old Testament testimony.
- Acts 2:31 (quotation): Peter, applying Psalm 16 to Jesus, speaks of Christ not being abandoned to Hades and being raised—paralleling Rom 10:7’s concern with bringing Christ up from the dead.
- 1 Corinthians 15:4 (verbal): The definitive early proclamation that 'Christ was raised on the third day' frames the New Testament's basic claim about Christ's resurrection, which Rom 10:7 presupposes when asking who could 'bring Christ up from the dead.'
- Romans 1:4 (allusion): Paul elsewhere states that Jesus was 'declared to be the Son of God by the resurrection,' a theological claim implicit in Rom 10:7’s reference to Christ’s being raised from the dead.
Alternative generated candidates
- 'or "Who will descend into the abyss?"' (that is, to bring Christ up from the dead).
- Or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead).
Rom.10.8 - Details
Original Text
Morphology
- αλλα: CONJ
- τι: PRON,int,nom,sg,n
- λεγει: VERB,pres,act,ind,3,sg
- Εγγυς: ADV
- σου: PRON,gen,sg,2
- το: ART,acc,sg,n
- ρημα: NOUN,acc,sg,n
- εστιν: VERB,pres,act,ind,3,sg
- εν: PREP
- τω: ART,dat,sg,m
- στοματι: NOUN,dat,sg,n
- σου: PRON,gen,sg,2
- και: CONJ
- εν: PREP
- τη: ART,dat,sg,f
- καρδια: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- τουτ᾽εστιν: VERB,pres,act,ind,3,sg
- το: ART,acc,sg,n
- ρημα: NOUN,acc,sg,n
- της: ART,gen,sg,f
- πιστεως: NOUN,gen,sg,f
- ο: ART,nom,sg,m
- κηρυσσομεν: VERB,pres,act,ind,1,pl
Parallels
- Deuteronomy 30:14 (quotation): Paul directly quotes Deut 30:14 ('the word is near you, in your mouth and in your heart'), using the LXX/OT formula to argue the accessibility of God's word.
- Deuteronomy 30:11-14 (allusion): Broader OT context: the law/word is not remote or esoteric but close and obtainable — the passage Paul draws upon to contrast works-based righteousness with faith.
- Romans 10:9-10 (structural): Immediate NT context that develops the mouth/heart language: confessing with the mouth and believing in the heart as the means of salvation, expanding 'word in mouth and heart.'
- 1 Corinthians 15:1-4 (thematic): Paul's formula for the gospel 'which I preached/delivered to you' parallels 'the word of faith which we preach' — emphasizing the apostolic transmitted message as the basis for belief and salvation.
Alternative generated candidates
- But what does it say? "The word is near you, in your mouth and in your heart"—that is, the word of faith which we preach.
- But what does it say? 'The word is near you, in your mouth and in your heart'—that is, the word of faith that we proclaim.
Rom.10.9 - Details
Original Text
Morphology
- οτι: CONJ
- εαν: CONJ
- ομολογησης: VERB,pres,act,subj,2,sg
- εν: PREP
- τω: ART,dat,sg,m
- στοματι: NOUN,dat,sg,n
- σου: PRON,gen,sg,2
- κυριον: NOUN,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- και: CONJ
- πιστευσης: VERB,pres,act,subj,2,sg
- εν: PREP
- τη: ART,dat,sg,f
- καρδια: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- οτι: CONJ
- ο: ART,nom,sg,m
- θεος: NOUN,nom,sg,m
- αυτον: PRON,acc,sg,m
- ηγειρεν: VERB,impf,act,ind,3,sg
- εκ: PREP
- νεκρων: NOUN,gen,pl,m
- σωθηση·: VERB,fut,pass,ind,2,sg
Parallels
- Romans 10:10 (structural): Immediate parallel/expansion: explains the twofold formula of 10:9—belief in the heart brings justification, and confession with the mouth brings salvation.
- Acts 16:31 (verbal): Near-verbatim promise: 'Believe in the Lord Jesus, and you will be saved' mirrors Paul’s link of faith in Christ to salvation.
- 1 Corinthians 12:3 (verbal): Confession theme: asserts that confessing 'Jesus is Lord' is theologically significant and effected by the Spirit—connects to the importance of confessing in Rom 10:9.
- John 20:31 (thematic): Emphasizes the salvific role of believing in Jesus as the Christ and Son of God—parallels Paul’s emphasis on heart-belief as decisive for salvation.
- Joel 2:32 (quotation): Old Testament promise later quoted by Paul (Rom 10:13): 'Everyone who calls on the name of the LORD shall be saved,' reinforcing the call/confession motif in Rom 10:9.
Alternative generated candidates
- If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
- If you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
Rom.10.10 - Details
Original Text
Morphology
- καρδια: NOUN,nom,sg,f
- γαρ: PART
- πιστευεται: VERB,pres,pass,ind,3,sg
- εις: PREP
- δικαιοσυνην: NOUN,acc,sg,f
- στοματι: NOUN,dat,sg,n
- δε: CONJ
- ομολογειται: VERB,pres,pass,ind,3,sg
- εις: PREP
- σωτηριαν·: NOUN,acc,sg,f
Parallels
- Rom.10.9 (structural): Immediate context: 10:9–10 form a unit — belief in the heart and confession with the mouth together as the means to salvation (10:9 states the confession formula and 10:10 explains belief/confession roles).
- Rom.4.3 (quotation): Paul cites Gen 15:6 ('Abraham believed… and it was counted to him as righteousness') to support the claim that faith (belief in the heart) is reckoned as righteousness, paralleling 'with the heart one believes unto righteousness.'
- Matt.10.32-33 (thematic): Jesus teaches that acknowledging/ confessing him before others results in being acknowledged before the Father—parallels the salvific significance of public confession in Rom 10:10.
- 1 Tim.6.12 (verbal): Paul urges Timothy to 'hold on to faith and a good conscience, and to the good confession' (or 'confess the good confession'), echoing the idea that confession is integrally linked to one's standing/salvation.
- James 2:24 (thematic): James' statement that 'a person is justified by works and not by faith alone' engages the same concern about the relationship between inward belief and outward expression/works, providing a complementary/contrasting perspective to Paul’s emphasis on heart-belief and mouth-confession.
Alternative generated candidates
- For with the heart one believes and so is justified, and with the mouth one confesses and so is saved.
- For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
Rom.10.11 - Details
Original Text
Morphology
- λεγει: VERB,pres,act,ind,3,sg
- γαρ: PART
- η: ART,nom,sg,f
- γραφη·Πας: NOUN,nom,sg,f+ADJ,nom,sg,m
- ο: ART,nom,sg,m
- πιστευων: PTCP,pres,act,nom,sg,m
- επ᾽αυτω: PREP+PRON,dat,sg,m
- ου: PART,neg
- καταισχυνθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Isaiah 28:16 (quotation): The Old Testament source Paul cites — the verse promises a foundation/stone in Zion and declares that whoever believes will not be put to shame.
- Rom.9:33 (verbal): Paul repeats the same OT citation and wording in Romans 9, linking the 'stumbling stone' motif with the statement that whoever believes will not be put to shame.
- 1 Peter 2:6 (quotation): Peter likewise cites the Isaiah passage (the cornerstone promise), explicitly applying 'whoever believes' language to Christ and saying such a one will not be confounded/put to shame.
- Psalm 118:22 (thematic): The 'stone rejected by the builders' becoming the cornerstone theme underlies NT uses of the Isaiah citation — the motif explains how belief in the rejected stone (Christ) results in vindication rather than shame.
- Rom.10:9-10 (structural): Immediate literary context: Paul ties confession and faith to salvation, showing how believing in Christ (Rom 10:11) is concretely linked to being saved and not put to shame.
Alternative generated candidates
- For the Scripture says, "Whoever believes in him will not be put to shame."
- For Scripture says, 'Everyone who believes in him shall not be put to shame.'
Rom.10.12 - Details
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- εστιν: VERB,pres,act,ind,3,sg
- διαστολη: NOUN,nom,sg,f
- Ιουδαιου: NOUN,gen,sg,m
- τε: CONJ
- και: CONJ
- Ελληνος: NOUN,gen,sg,m
- ο: ART,nom,sg,m
- γαρ: PART
- αυτος: PRON,nom,sg,3,m
- κυριος: NOUN,nom,sg,m
- παντων: ADJ,gen,pl,m
- πλουτων: PART,pres,act,nom,sg,m
- εις: PREP
- παντας: ADJ,acc,pl,m
- τους: ART,acc,pl,m
- επικαλουμενους: VERB,pres,act,part,acc,pl,m
- αυτον·: PRON,acc,sg,m
Parallels
- Galatians 3:28 (verbal): Explicitly declares there is 'neither Jew nor Greek' in Christ—same formulation and theological point about the end of ethnic distinction in salvation.
- Colossians 3:11 (verbal): Affirms that in Christ 'there is neither Greek nor Jew,' echoing the language and the claim of unity and equality before the Lord.
- Romans 2:11 (verbal): Direct verbal and theological parallel: 'For God shows no partiality'—supports the assertion that the same Lord is Lord of all without distinction.
- Acts 10:34-35 (thematic): Peter's proclamation that 'God shows no partiality' and accepts those from every nation who fear him parallels the inclusion of Gentiles and the universal scope of the Lord.
- Ephesians 2:14-16 (structural): Describes Christ as breaking down the dividing wall between Jews and Gentiles and making one new humanity—structurally echoes Romans' claim of one Lord and the end of ethnic division in salvation.
Alternative generated candidates
- For there is no distinction between Jew and Greek; the same Lord is Lord of all, richly granting righteousness to all who call on him.
- For there is no distinction between Jew and Greek; the same Lord is Lord of all, richly blessing all who call on him.
Rom.10.13 - Details
Original Text
Morphology
- Πας: ADJ,nom,sg,m
- γαρ: PART
- ος: PRON,nom,sg,m
- αν: PART
- επικαλεσηται: VERB,aor,mid,subj,3,sg
- το: ART,acc,sg,n
- ονομα: NOUN,acc,sg,n
- κυριου: NOUN,gen,sg,m
- σωθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Joel 2:32 (quotation): The original Old Testament prophecy Paul cites—'whoever calls on the name of the LORD shall be saved.' (source of Paul's wording).
- Acts 2:21 (quotation): Peter quotes Joel at Pentecost using the same formula, applying 'whoever calls on the name of the Lord shall be saved' to the outpouring of the Spirit and universal availability of salvation.
- Psalm 116:13 (verbal): Uses the language of calling on the name of the LORD in the context of deliverance and thanksgiving ('I will call on the name of the LORD'), linking calling to experience of salvation/deliverance.
- Isaiah 45:22 (thematic): Offers a parallel theme of universal salvation—'Look to me and be saved, all the ends of the earth'—resonating with Paul's emphasis on the availability of salvation to all who call.
Alternative generated candidates
- For "everyone who calls on the name of the Lord will be saved."
- For 'everyone who calls on the name of the Lord will be saved.'
Rom.10.14 - Details
Original Text
Morphology
- Πως: ADV
- ουν: CONJ
- επικαλεσωνται: VERB,aor,mid,subj,3,pl
- εις: PREP
- ον: PART,pres,act,nom,sg,m
- ουκ: PART,neg
- επιστευσαν: VERB,aor,act,ind,3,pl
- πως: ADV
- δε: CONJ
- πιστευσωσιν: VERB,aor,act,subj,3,pl
- ου: PART,neg
- ουκ: PART,neg
- ηκουσαν: VERB,aor,act,ind,3,pl
- πως: ADV
- δε: CONJ
- ακουσωσιν: VERB,aor,act,subj,3,pl
- χωρις: PREP,gen
- κηρυσσοντος: VERB,pres,act,part,gen,sg,m
Parallels
- Rom.10.17 (verbal): Direct continuation of 10:14's argument: explains that faith arises from hearing the message (faith from hearing, and hearing through the word of Christ).
- Acts 8:35 (structural): Narrative example of the principle: Philip 'opened his mouth' and preached Jesus to the Ethiopian; hearing the preached word leads to understanding and belief.
- Isa.52:7 (quotation): Quoted later in Romans 10:15 to justify the necessity and value of messengers who bring good news—supports 10:14's emphasis on the need for preaching.
- 1 Cor.1:21 (thematic): Affirms the theological point that God saves 'through the foolishness of preaching'—parallel claim that hearing the preached word is instrumental for belief and salvation.
- Matt.28:19-20 (thematic): The Great Commission undergirds the obligation to proclaim the gospel so that others may hear, learn, and come to faith—practical corollary to the rhetorical questions in Rom 10:14.
Alternative generated candidates
- How then will they call upon him in whom they have not believed? And how can they believe in him of whom they have not heard? And how can they hear without a preacher?
- How then will they call on him in whom they have not believed? And how will they believe in him of whom they have not heard? And how will they hear without a preacher?
Rom.10.15 - Details
Original Text
Morphology
- πως: ADV
- δε: CONJ
- κηρυξωσιν: VERB,aor,act,sub,3,pl
- εαν: CONJ
- μη: PART
- αποσταλωσιν: VERB,aor,pass,sub,3,pl
- καθως: CONJ
- γεγραπται·Ως: VERB,perf,pass,ind,3,sg
- ωραιοι: ADJ,nom,pl,m
- οι: ART,nom,pl,m
- ποδες: NOUN,nom,pl,m
- των: ART,gen,pl,m
- ευαγγελιζομενων: VERB,pres,midpass,part,gen,pl,m
- τα: ART,acc,pl,n
- αγαθα: ADJ,acc,pl,n
Parallels
- Isaiah 52:7 (quotation): Paul directly cites Isaiah 52:7 (LXX/MT): the celebrated line about the 'beautiful feet' of the one who brings good news—used here to validate and celebrate missionary proclamation.
- Nahum 1:15 (allusion): Nahum 1:15 (especially in the LXX) contains closely related language about 'good tidings' brought upon the mountains; Paul may be invoking this parallel prophetic motif alongside Isaiah.
- Matthew 28:19-20 (thematic): The Great Commission ('go and make disciples') supplies the imperative background for being 'sent' to preach the gospel—the motive and mandate behind the imagery of beautiful feet.
- John 20:21 (thematic): Jesus' commissioning formula ('As the Father has sent me, even so I send you') links divine sending with mission, paralleling Paul's emphasis that preachers must be sent to proclaim the good news.
- 2 Corinthians 5:20 (thematic): Paul's description of believers as 'ambassadors for Christ' who carry God's message of reconciliation echoes the vocational role implied in Romans 10:15—the honored messenger whose feet bring good news.
Alternative generated candidates
- And how can they preach unless they are sent? As it is written, "How beautiful are the feet of those who bring good news of peace, who bring good news of happiness!"
- And how will they preach unless they are sent? As it is written, 'How beautiful are the feet of those who bring good news of good things!'
Rom.10.16 - Details
Original Text
Morphology
- αλλ᾽ου: CONJ
- παντες: ADJ,nom,pl,m
- υπηκουσαν: VERB,aor,act,ind,3,pl
- τω: ART,dat,sg,m
- ευαγγελιω·Ησαιας: NOUN,dat,sg,n
- γαρ: PART
- λεγει·Κυριε: VERB,pres,act,ind,3,sg
- τις: PRON,nom,sg,?
- επιστευσεν: VERB,aor,act,ind,3,sg
- τη: ART,dat,sg,f
- ακοη: NOUN,nom,sg,f
- ημων: PRON,gen,pl,1
Parallels
- Isaiah 53:1 (quotation): Paul is directly quoting Isaiah's rhetorical question 'Who has believed our report?' as the OT basis for Israel's failure to accept the gospel.
- John 12:37-38 (quotation): John cites the same Isaiah text ('Who has believed our report?') to explain why many did not believe Jesus despite his signs.
- Isaiah 6:9-10 (allusion): Isaiah's theme of people hearing but not understanding (a motif of judicial hardening) underlies Paul's explanation of Jewish unbelief in Romans 10.
- Acts 28:25-27 (quotation): Paul explicitly quotes Isaiah 6:9-10 here to account for Jewish rejection of the message—the same theological move found in Romans 10:16.
- Matthew 13:14-15 (quotation): Jesus' citation of Isaiah 6:9-10 about hearing without understanding parallels Paul's use of Isaiah to explain persistent unbelief.
Alternative generated candidates
- But they did not all obey the gospel; for Isaiah says, "Lord, who has believed our report?"
- But not all have obeyed the gospel; for Isaiah says, 'Lord, who has believed our report?'
Rom.10.17 - Details
Original Text
Morphology
- αρα: PART
- η: ART,nom,sg,f
- πιστις: NOUN,nom,sg,f
- εξ: PREP
- ακοης: NOUN,gen,sg,f
- η: ART,nom,sg,f
- δε: CONJ
- ακοη: NOUN,nom,sg,f
- δια: PREP
- ρηματος: NOUN,gen,sg,n
- Χριστου: NOUN,gen,sg,m
Parallels
- Eph.1.13 (verbal): Paul links hearing 'the word of truth' with believing—same causal sequence (hearing → faith) as Romans 10:17.
- John 5.24 (verbal): Jesus says that whoever hears his word and believes has eternal life, directly associating hearing Jesus' word with faith and its consequences.
- Gal.3.2 (verbal): Paul asks whether the Spirit was received by works or 'by hearing with faith,' explicitly connecting hearing and faith.
- Acts 17.11 (thematic): The Bereans receive the message they hear and believe—an example of proclamation/hearing leading to faith, echoing Romans 10:17.
Alternative generated candidates
- So faith comes from hearing, and hearing by the word of Christ.
- So faith comes from hearing, and hearing by the message about Christ.
Rom.10.18 - Details
Original Text
Morphology
- Αλλα: CONJ
- λεγω: VERB,pres,act,ind,1,sg
- μη: PART
- ουκ: PART,neg
- ηκουσαν: VERB,aor,act,ind,3,pl
- μενουνγε·Εις: PART
- πασαν: ADJ,acc,sg,f
- την: ART,acc,sg,f
- γην: NOUN,acc,sg,f
- εξηλθεν: VERB,aor,act,ind,3,sg
- ο: ART,nom,sg,m
- φθογγος: NOUN,nom,sg,m
- αυτων: PRON,gen,pl,m
- και: CONJ
- εις: PREP
- τα: ART,acc,pl,n
- περατα: NOUN,acc,pl,n
- της: ART,gen,sg,f
- οικουμενης: NOUN,gen,sg,f
- τα: ART,acc,pl,n
- ρηματα: NOUN,acc,pl,n
- αυτων: PRON,gen,pl,m
Parallels
- Psalm 19:4 (LXX/Ps. 19:4) (quotation): Paul directly quotes this verse: 'Their voice has gone out into all the earth, and their words to the ends of the world,' using the Psalm to support that God's revelation has reached the nations.
- Psalm 19:1-2 (thematic): The preceding lines of the same Psalm ('The heavens declare the glory of God; the skies proclaim his work') provide the cosmic proclamation theme Paul employs—creation's witness to God.
- Isaiah 52:10 (allusion): Declares that the Lord's salvation and glory are revealed to the ends of the earth—a parallel motif of God's redemptive message reaching all nations.
- Habakkuk 2:14 (thematic): 'The earth will be filled with the knowledge of the glory of the LORD' echoes the idea that God's truth/word will spread throughout the world, resonating with Paul's point about hearing to the ends of the earth.
Alternative generated candidates
- But I ask, did they not hear? Indeed they did: "Their voice has gone out into all the earth, and their words to the ends of the world."
- But I ask, did they not hear? Indeed they did; 'Their voice has gone out to all the earth, their words to the ends of the world.'
Rom.10.19 - Details
Original Text
Morphology
- αλλα: CONJ
- λεγω: VERB,pres,act,ind,1,sg
- μη: PART
- Ισραηλ: NOUN,voc,sg,m
- ουκ: PART,neg
- εγνω: VERB,aor,act,ind,3,sg
- πρωτος: ADJ,nom,sg,m
- Μωυσης: NOUN,nom,sg,m
- λεγει·Εγω: VERB,pres,act,ind,3,sg
- παραζηλωσω: VERB,fut,act,ind,1,sg
- υμας: PRON,acc,pl,2
- επ᾽ουκ: PREP
- εθνει: NOUN,dat,sg,n
- επ᾽εθνει: PREP
- ασυνετω: ADJ,dat,sg,n
- παροργιω: VERB,fut,act,ind,1,sg
- υμας: PRON,acc,pl,2
Parallels
- Deuteronomy 32:21 (quotation): Direct source Paul is citing (Moses' song). LXX/MT language ('I will make them jealous by those who are not a nation; with a foolish nation I will provoke them to anger') is echoed verbatim in Rom 10:19.
- Romans 11:11 (verbal): Paul repeats the same motif later in Romans — that the turn of the Gentiles brings salvation and is intended to make Israel jealous (cf. 'that by their transgression salvation has come to the Gentiles, to make them jealous').
- Romans 10:20–21 (structural): Immediate literary continuation of 10:19; Paul moves from citing Deut. 32:21 into further Old Testament citations (Isaiah) to develop the argument about Gentile inclusion and Israel's unbelief.
- Isaiah 65:1 (quotation): Quoted by Paul in Rom 10:20. Isaiah's language ('I was sought by those who did not ask for me...') parallels the theme of God turning to the nations and being found by Gentiles, which undergirds the point of 10:19.
Alternative generated candidates
- But I ask, Israel did not know? First Moses says, "I will make you jealous by those who are not a nation; by a foolish nation I will provoke you to anger."
- But I ask, did Israel not know? First Moses says, 'I will make you jealous by that which is no nation; by a nation void of understanding I will provoke you to anger.'
Rom.10.20 - Details
Original Text
Morphology
- Ησαιας: NOUN,nom,sg,m
- δε: CONJ
- αποτολμα: VERB,pres,act,ind,3,sg
- και: CONJ
- λεγει·Ευρεθην: VERB,pres,act,ind,3,sg
- εν: PREP
- τοις: ART,dat,pl,n
- εμε: PRON,acc,sg,1
- μη: PART
- ζητουσιν: VERB,pres,act,ind,3,pl
- εμφανης: ADJ,nom,sg,m
- εγενομην: VERB,aor,mid,ind,1,sg
- τοις: ART,dat,pl,n
- εμε: PRON,acc,sg,1
- μη: PART
- επερωτωσιν: VERB,impf,act,ind,3,pl
Parallels
- Isaiah 65:1 (quotation): Romans 10:20 is a direct quotation (via the LXX) of Isaiah 65:1: 'I was found by those who did not seek me; I revealed myself to those who did not ask for me,' which Paul applies to God's revealing of himself to the Gentiles.
- Deuteronomy 32:21 (allusion): Deut. 32:21 ('I will provoke them to jealousy by those who are not a nation') is cited earlier in Romans 10:19 and undergirds the same argument: Gentile inclusion provokes Israel and shows God's turn toward those who did not seek him.
- Acts 10:34-35 (thematic): Peter's declaration that God shows no partiality and accepts Gentiles who fear him parallels the theme that God reveals himself to persons who did not previously seek him (the Gentile mission exemplifies Isaiah's line).
- Romans 11:11-12 (structural): Paul's argument in Romans 11—that Israel's stumble brought salvation to the Gentiles and may lead to Israel's recovery—develops the same theological trajectory indicated by the Isaiah quotation in 10:20 (Gentile finding of God and its relation to Israel).
Alternative generated candidates
- And Isaiah is bold and says, "I was found by those who did not seek me; I became manifest to those who did not ask for me."
- And Isaiah is so bold as to say, 'I was found by those who did not seek me; I became manifest to those who did not ask for me.'
Rom.10.21 - Details
Original Text
Morphology
- προς: PREP
- δε: CONJ
- τον: ART,acc,sg,m
- Ισραηλ: NOUN,voc,sg,m
- λεγει·Ολην: VERB,pres,act,ind,3,sg
- την: ART,acc,sg,f
- ημεραν: NOUN,acc,sg,f
- εξεπετασα: VERB,aor,act,ind,1,sg
- τας: ART,acc,pl,f
- χειρας: NOUN,acc,pl,f
- μου: PRON,gen,sg,1
- προς: PREP
- λαον: NOUN,acc,sg,m
- απειθουντα: PART,pres,act,acc,sg,m
- και: CONJ
- αντιλεγοντα: PART,pres,act,acc,sg,m
Parallels
- Isaiah 65:2 (quotation): Paul is directly echoing Isaiah 65:2 (LXX/Heb): God ‚all day long stretched out his hands to a disobedient and gainsaying people.‘ This is the primary verbal source for Rom 10:21.
- Isaiah 65:1 (quotation): The verse immediately preceding Isaiah 65:2 (also cited in Rom 10:20): ‚I was sought of them that asked not for me; I was found of them that sought me not.‘ Paul pairs these two Isaianic lines to contrast God’s outreach with Israel’s unbelief.
- Matthew 23:37 (thematic): Jesus’ lament ‚How often would I have gathered thy children... and ye would not‘ parallels the theme of divine pleading met by refusal—God’s long‑sustained outreach and the people’s rejection.
- Acts 13:46 (structural): Paul’s declaration in Antioch that, because the Jews rejected the message, he turned to the Gentiles parallels the outcome implicit in Rom 10:21—Israel’s unbelief occasioning the Gospel’s extension to Gentiles.
Alternative generated candidates
- But regarding Israel he says, "All day long I have stretched out my hands to a disobedient and contrary people."
- But concerning Israel he says, 'All day long I have stretched out my hands to a disobedient and contrary people.'
What then shall we say? That the Gentiles, who did not pursue righteousness, have attained righteousness;
but Israel, pursuing a law of righteousness, did not reach that law.
Why? Because they did not pursue it by faith but as if it were by works; they stumbled over the stumbling stone.
As it is written, 'See, I lay in Zion a stone of stumbling and a rock of offense; and whoever believes in him will not be put to shame.'
Brothers and sisters, my heart's desire and prayer to God for Israel is that they may be saved.
For I bear them witness that they have a zeal for God, but it is not according to knowledge.
For, being ignorant of God's righteousness and seeking to establish their own righteousness, they did not submit to the righteousness of God.
For Christ is the goal of the law for righteousness to everyone who believes.
For Moses writes about the righteousness that is based on the law: 'The person who does the commandments shall live by them.' But the righteousness based on faith says, 'Do not say in your heart, “Who will ascend into heaven?”' that is, to bring Christ down;
or, '“Who will descend into the abyss?”' that is, to bring Christ up from the dead. But what does it say? 'The word is near you, in your mouth and in your heart'—that is, the word of faith which we proclaim.
If you confess with your mouth Jesus as Lord and believe in your heart that God raised him from the dead, you will be saved.
For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.
For Scripture says, 'Everyone who believes in him will not be put to shame.'
For there is no distinction between Jew and Greek; the same Lord is Lord of all and richly blesses all who call on him.
For 'Everyone who calls on the name of the Lord will be saved.'
How then will they call on him in whom they have not believed? And how will they believe in him of whom they have not heard? And how will they hear without someone preaching? And how can they preach unless they are sent? As it is written, 'How beautiful are the feet of those who bring good news of peace, who bring glad tidings of good things!' But not all have obeyed the gospel; for Isaiah says, 'Lord, who has believed our report?' So faith comes from hearing, and hearing through the word of Christ. But I ask, Have they not heard? Indeed they have: 'Their voice has gone out to all the earth, and their words to the ends of the world.' But I ask, Did Israel not know? First Moses says, 'I will make you jealous of those who are no people; I will provoke you to anger by a foolish nation.' And Isaiah is very bold and says, 'I was found by those who did not seek me; I revealed myself to those who did not ask for me.' But of Israel he says, 'All day long I have stretched out my hands to a disobedient and contrary people.'