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Romans 3

Rom. 3:22 KJV (With Strong’s)

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22
Even
ho (Greek #3588)
the definite article; the (sometimes to be supplied, at others omitted, in English idiom)
KJV usage: the, this, that, one, he, she, it, etc.
Pronounce: ho
Origin: ἡ (hay), and the neuter τό (to) in all their inflections
de (Greek #1161)
but, and, etc.
KJV usage: also, and, but, moreover, now (often unexpressed in English).
Pronounce: deh
Origin: a primary particle (adversative or continuative)
the righteousness
dikaiosune (Greek #1343)
equity (of character or act); specially (Christian) justification
KJV usage: righteousness.
Pronounce: dik-ah-yos-oo'-nay
Origin: from 1342
of God
theos (Greek #2316)
a deity, especially (with 3588) the supreme Divinity; figuratively, a magistrate; by Hebraism, very
KJV usage: X exceeding, God, god(-ly, -ward).
Pronounce: theh'-os
Origin: of uncertain affinity
which is by
dia (Greek #1223)
through (in very wide applications, local, causal, or occasional)
KJV usage: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) ... fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in). In composition it retains the same general importance.
Pronounce: dee-ah'
Origin: a primary preposition denoting the channel of an act
faith
pistis (Greek #4102)
persuasion, i.e. credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself
KJV usage: assurance, belief, believe, faith, fidelity.
Pronounce: pis'-tis
Origin: from 3982
f of Jesus
Iesous (Greek #2424)
Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
KJV usage: Jesus.
Pronounce: ee-ay-sooce'
Origin: of Hebrew origin (03091)
Christ
Christos (Greek #5547)
anointed, i.e. the Messiah, an epithet of Jesus
KJV usage: Christ.
Pronounce: khris-tos'
Origin: from 5548
unto
eis (Greek #1519)
to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
KJV usage: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), ...ward, (where-)fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literally or figuratively).
Pronounce: ice
Origin: a primary preposition
all
pas (Greek #3956)
apparently a primary word; all, any, every, the whole
KJV usage: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.
Pronounce: pas
Origin: including all the forms of declension
and
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
upon
epi (Greek #1909)
properly, meaning superimposition (of time, place, order, etc.), as a relation of distribution (with the genitive case), i.e. over, upon, etc.; of rest (with the dative case) at, on, etc.; of direction (with the accusative case) towards, upon, etc.
KJV usage: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with. In compounds it retains essentially the same import, at, upon, etc. (literally or figuratively).
Pronounce: ep-ee'
Origin: a primary preposition
all
pas (Greek #3956)
apparently a primary word; all, any, every, the whole
KJV usage: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.
Pronounce: pas
Origin: including all the forms of declension
them that believe
pisteuo (Greek #4100)
to have faith (in, upon, or with respect to, a person or thing), i.e. credit; by implication, to entrust (especially one's spiritual well-being to Christ)
KJV usage: believe(-r), commit (to trust), put in trust with.
Pronounce: pist-yoo'-o
Origin: from 4102
: for
gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
there is
esti (Greek #2076)
he (she or it) is; also (with neuter plural) they are
KJV usage: are, be(-long), call, X can(-not), come, consisteth, X dure for a while, + follow, X have, (that) is (to say), make, meaneth, X must needs, + profit, + remaineth, + wrestle.
Pronounce: es-tee'
Origin: third person singular present indicative of 1510
no
ou (Greek #3756)
the absolute negative (compare 3361) adverb; no or not
KJV usage: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but. See also 3364, 3372.
Pronounce: oo
Origin: οὐκ (ook), and (before an aspirate) οὐχ (ookh) a primary word
difference
diastole (Greek #1293)
a variation
KJV usage: difference, distinction.
Pronounce: dee-as-tol-ay'
Origin: from 1291
:
f
Rom. 5:1• 1Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ; (Rom. 5:1)
,etc.

More on:

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Christ,
Faith,
God,
Righteousness,
The Lord Jesus

Cross References

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Ministry on This Verse

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which is.
Rom. 4:3‑13,20‑22• 3for what does the scripture say? And Abraham believed God, and it was reckoned to him as righteousness.
 4Now to him that works the reward is not reckoned as of grace, but of debt:
 5but to him who does not work, but believes on him who justifies the ungodly, his faith is reckoned as righteousness.
 6Even as David also declares the blessedness of the man to whom God reckons righteousness without works:
 7Blessed they whose lawlessnesses have been forgiven, and whose sins have been covered:
 8blessed the man to whom the Lord shall not at all reckon sin.
 9Does this blessedness then rest on the circumcision, or also on the uncircumcision? For we say that faith has been reckoned to Abraham as righteousness.
 10How then has it been reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
 11And he received the sign of circumcision as seal of the righteousness of faith which he had being in uncircumcision, that he might be the father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;
 12and father of circumcision, not only to those who are of the circumcision, but to those also who walk in the steps of the faith, during uncircumcision, of our father Abraham.
 13For it was not by law that the promise was to Abraham, or to his seed, that he should be heir of the world, but by righteousness of faith.
 20and hesitated not at the promise of God through unbelief; but found strength in faith, giving glory to God;
 21and being fully persuaded that what he has promised he is able also to do;
 22wherefore also it was reckoned to him as righteousness. (Rom. 4:3‑13,20‑22)
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Rom. 5:1‑11• 1Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ;
 2by whom we have also access by faith into this favour in which we stand, and we boast in hope of the glory of God.
 3And not only that, but we also boast in tribulations, knowing that tribulation works endurance;
 4and endurance, experience; and experience, hope;
 5and hope does not make ashamed, because the love of God is shed abroad in our hearts by the Holy Spirit which has been given to us:
 6for we being still without strength, in the due time Christ has died for the ungodly.
 7For scarcely for the just man will one die, for perhaps for the good man some one might also dare to die;
 8but God commends *his* love to us, in that, we being still sinners, Christ has died for us.
 9Much rather therefore, having been now justified in the power of his blood, we shall be saved by him from wrath.
 10For if, being enemies, we have been reconciled to God through the death of his Son, much rather, having been reconciled, we shall be saved in the power of his life.
 11And not only that, but we are making our boast in God, through our Lord Jesus Christ, through whom now we have received the reconciliation. (Rom. 5:1‑11)
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Rom. 8:1• 1There is then now no condemnation to those in Christ Jesus. (Rom. 8:1)
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Phil. 3:9• 9and that I may be found in him, not having my righteousness, which would be on the principle of law, but that which is by faith of Christ, the righteousness which is of God through faith, (Phil. 3:9)
unto all.
Rom. 4:6,11,22• 6Even as David also declares the blessedness of the man to whom God reckons righteousness without works:
 11And he received the sign of circumcision as seal of the righteousness of faith which he had being in uncircumcision, that he might be the father of all them that believe being in uncircumcision, that righteousness might be reckoned to them also;
 22wherefore also it was reckoned to him as righteousness. (Rom. 4:6,11,22)
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Gal. 2:16• 16but knowing that a man is not justified on the principle of works of law nor but by the faith of Jesus Christ, *we* also have believed on Christ Jesus, that we might be justified on the principle of the faith of Christ; and not of works of law; because on the principle of works of law no flesh shall be justified. (Gal. 2:16)
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Gal. 3:6• 6Even as Abraham believed God, and it was reckoned to him as righteousness. (Gal. 3:6)
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James 2:23• 23And the scripture was fulfilled which says, Abraham believed God, and it was reckoned to him as righteousness, and he was called Friend of God. (James 2:23)
and upon.
Isa. 61:10• 10I will greatly rejoice in Jehovah, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with the priestly turban, and as a bride adorneth herself with her jewels. (Isa. 61:10)
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Matt. 22:11‑12• 11And the king, having gone in to see the guests, beheld there a man not clothed with a wedding garment.
 12And he says to him, My friend, how camest thou in here not having on a wedding garment? But he was speechless. (Matt. 22:11‑12)
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Luke 15:22• 22But the father said to his bondmen, Bring out the best robe and clothe him in it, and put a ring on his hand and sandals on his feet; (Luke 15:22)
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Gal. 3:7‑9• 7Know then that they that are on the principle of faith, these are Abraham's sons;
 8and the scripture, foreseeing that God would justify the nations on the principle of faith, announced beforehand the glad tidings to Abraham: In thee all the nations shall be blessed.
 9So that they who are on the principle of faith are blessed with believing Abraham. (Gal. 3:7‑9)
for there.
Rom. 2:1• 1Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things. (Rom. 2:1)
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Rom. 10:12• 12For there is no difference of Jew and Greek; for the same Lord of all is rich towards all that call upon him. (Rom. 10:12)
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Acts 15:9• 9and put no difference between us and them, having purified their hearts by faith. (Acts 15:9)
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1 Cor. 4:7• 7For who makes thee to differ? and what hast thou which thou hast not received? but if also thou hast received, why boastest thou as not receiving? (1 Cor. 4:7)
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Gal. 3:28• 28There is no Jew nor Greek; there is no bondman nor freeman; there is no male and female; for ye are all one in Christ Jesus: (Gal. 3:28)
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Col. 3:11• 11wherein there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondman, freeman; but Christ is everything, and in all. (Col. 3:11)
• God's righteousness (for man universally had been shown to have none)—God's righteousness unto all (such is the aspect of divine grace) and upon all that believe (such is the effect where there is faith in Jesus). Therein God is just and justifies the believer. (“On 1 Timothy 2:5-7” by W. Kelly)
• It is the righteousness of God by faith in Jesus Christ. Man has not accomplished it, man has not procured it. It is of God, it is His righteousness; by believing in Jesus Christ participation in it is obtained. (“Romans 3:21-31” by J.N. Darby)
• It was the righteousness of God “unto all.” A Jew was not more in relation with the righteousness of God than a Gentile. (“Romans 3:21-31” by J.N. Darby)
• A righteousness of God for man, because no man had any for God, it was applied to all those who believe in Jesus. Wherever there was faith, there it was applied. (“Romans 3:21-31” by J.N. Darby)
• "By faith in Jesus Christ" (W. Kelly Trans.). Simply put, what the righteousness of God has secured for man (i.e. the salvation of our souls) is appropriated by a person having faith in the Lord Jesus Christ. (“Deliverance From the Penalty of Sins: Romans 3:21-5:11” by B. Anstey)
• God's desire for all men is that they would be saved and come to the knowledge of the truth (1 Tim. 2:4). Therefore, what has been secured at the cross by the righteousness of God is "towards all and upon all that believe." (“Deliverance From the Penalty of Sins: Romans 3:21-5:11” by B. Anstey)
• The "no difference" that Paul is speaking about in this verse is in respect to men falling short of God's glory and God's standards of holiness. (“Deliverance From the Penalty of Sins: Romans 3:21-5:11” by B. Anstey)

J. N. Darby Translation

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22
righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;

W. Kelly Translation

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22
even God’s righteousness through faith ina Jesus Christ unto all, and upon allb that believe. For there is no difference;

WK Translation Notes

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a
Lit. "of."
b
The MSS. differ as to the text. Some of the most ancient omit "and upon all." But I agree with the judgment of those who retain the T. R. The gospel addresses itself to every creature. As it is "unto all," he who does not preach it "unto all" misunderstands his duty as a herald of the gospel. On the other hand, the righteousness of God is not merely "unto all them that believe," but "upon" them. The effect produced; which is not upon all mankind, but only "upon all that believe." We have therefore the universal aspect of the gospel in going out to every creature; and the positive effect upon all those that believe.