Rom. 3:22 KJV (With Strong’s)

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22
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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
Even
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
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Cross References

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Ministry on This Verse

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which is.
Rom. 4:3‑13,20‑22• 3For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
4Now to him that worketh is the reward not reckoned of grace, but of debt.
5But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8Blessed is the man to whom the Lord will not impute sin.
9Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.
10How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision.
11And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also:
12And the father of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised.
13For 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.
20He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;
21And being fully persuaded that, what he had promised, he was able also to perform.
22And therefore it was imputed to him for righteousness.
(Rom. 4:3‑13,20‑22)
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Rom. 5:1‑11• 1Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
3And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
4And patience, experience; and experience, hope:
5And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
6For when we were yet without strength, in due time Christ died for the ungodly.
7For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
8But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9Much more then, being now justified by his blood, we shall be saved from wrath through him.
10For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
11And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
(Rom. 5:1‑11)
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Rom. 8:1• 1There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. (Rom. 8:1)
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Phil. 3:9• 9And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: (Phil. 3:9)
unto all.
and upon.
for there.
 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)

J. N. Darby Translation

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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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aeven God’s righteousness through faith in Jesus Christ unto all, and upon all that believe. For there is no difference;

WK Translation Notes

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a
in: lit. of (God's Inspiration p. 380)
and upon all: Some of the most ancient (the Sinai, Vatican, Alexandrian, and Rescript of Paris, beside some juniors, versions, and fathers) omit καὶ ἐπὶ ἐπὶ πόντας ("and upon all"). But I agree with the judgment of those who retain the received text in this, and I have little doubt that the words were omitted through the eye or ear resting on one πάντας so as to overlook the other. Possibly indeed one scribe or more may have designedly left out the clause, fancying it to be a mistake from not apprehending the scope, and conceiving, like some commentators (e.g., Dean Alford), that there is no real difference of meaning in the prepositions. But this is incorrect. There is no difference of words in scripture without a different sense, though sometimes the shade is so fine as to be more easily felt than expressed. Here the distinct force of the clause is plain and important. The former (εἰς πάντας) marks the direction of God's righteousness. It is not, like the law, restricted to a single nation; it addresses itself "unto all" men without exception; but the benefit depends on faith in Jesus Christ, and hence it only reaches and takes effect "upon all that believe." This distinction is of great practical value; but it turns mainly on the difference of the prepositions. Divine righteousness was in principle applicable to all, but in fact applied only to all believers. (Bible Treasury 6:376, Notes on Romans, p.43-44)
and upon all: Romans 3:22 is still more in point, as bringing in what is due, not to His personal glory only, but to His work: "God's righteousness through faith of Jesus Christ unto all, and upon all them that believe." For I utterly reject the mutilated text, which reads no more than εἰς πάντας τοὺς πιστεύοντας, though so given in א A B C P, etc. It is easy to see how εἰς π. might have been confounded with ἐπὶ., for even Dean Alford (who does not go so far as some moderns in sacrificing every consideration to the oldest external evidence, and, therefore, only brackets καὶ ἐπὶ π.) will have it, that in the theological meaning ἐπί has no real difference from εἰς, and adds to this error the further one of referring to ver. 30 and Gal. 1:1, which in fact prove an intended distinction. But it is to me incredible that an unprincipled scribe should have seen the grave difference which results from the full reading, amply sustained as it is by an ancient and wide-spread testimony; especially as a similar difference reappears in chap. 5:18-19, couched in a somewhat altered form, which shows only the more emphatically how well-founded is the distinction. Even Bengel, who rightly accepted the fuller text, understood its value no more than Theodoret and other fathers, who applied εἰς π. to the Jews, and ἐπὶ π. to the Gentiles! No wonder people revolted from so unsatisfactory an exposition, and were disposed to doubt the text on which it was based.
It would have been wiser to have weighed the words more fully, and sought their true force. For it ought to have been plain enough that by εἰς πάντας the apostle was indicating the direction of God's righteousness by means of faith in Jesus Christ, and hence "toward all" without distinction, yet for that reason it takes effect only "upon all those who believe," but on all such, be they Jew or Gentile. It was preached to all, for all were objects of divine compassion, and Christ died for all; but it took effect only on believers in Him, and on all of them. What can be conceived more luminous than the statement, more grave than the distinction, or more consoling than the truth, for those who bow to the gospel and Him whom it makes known? But the distinction is enfeebled or lost in a weightier witness than Dean Alford or the Greek fathers, even in the Authorized Version of Rom. 5:18, where εἰς should be rendered "unto" or "toward," as in 3:22. The apostle is distinguishing the universal tendency or bearing of Christ's act with Adam's in chap. 5:18, from its actual effect in the following verse, which exactly answers to what we have seen in chap. 3:22. How confirmatory of the difference between purchase and redemption, need not be insisted on at greater length. (Bible Treasury N6:264 and 16:277-278)
and upon all: Next comes in the answer to the second goat [of the Day of Atonement], "and upon (ἐπὶ) all them that believe." Here is implied the security of the believer. It is not "unto all them that believe." "Unto" thus distinguished is a tendency or direction; and, even when meaning more, it may not reach all. This is exactly what the gospel is "unto all." The gospel addresses itself to every creature; as also every soul is bound to receive the testimony of God's grace, which puts upon them the responsibility of bowing in their hearts to it as from God. 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. What does "upon" represent here? The effect produced; which is not upon all mankind, but only "upon all that believe." We have therefore to distinguish two objects in this verse: the universal aspect of the gospel in going out to every creature; and the positive effect upon all those that believe.
Here the A.V. exactly gives the truth; what of the R.V.? The revisers, oblivious of a mistake common even in ancient copies (of which some of the company seemed almost idolaters), followed the favorites blindly. Wherever a word is followed by the same word, perhaps in the next phrase one of the commonest slips (by writers today, as with early scribes) is to skip over the words between the two. The old copies, א A B C P, with two juniors and some ancient versions, would ordinarily have the greatest weight; but here they appear by a merely clerical blunder to have passed from the first "all" (πὰντας) to the second with the fatal effect described.
That later copyists could have invented the admirably correct and comprehensive distinction, which the common text intimates, is too much to conceive. The distinction is also especially Pauline; which none of the copyists even understood, any more than some modern commentators. Theodoret may interpret unwisely, but he writes unhesitatingly about two clauses; as indeed they are attested by ancient versions older than any existing MSS. But a real conflation is ever feeble, if not false.
A slip might naturally ruin a nicely poised and fully stated truth, entirely beyond medieval mind to construct. The effect of the slip is, "the righteousness of God unto all them that believe." Such is the form in which it is given in the Revised Version. What is the consequence? That they give us an unscriptural platitude. They unwittingly take from scripture its edge and fullness. "They have taken away my Lord, and I know not where they have laid Him." They have mixed up the two forms of the truth, so that one cannot get at either. The hotchpotch of both destroys the exact sense of each.
The change means that there is not a word "unto all" sinners as such, whilst all believers receive a mere offer of the gospel. "The righteousness of God is unto all believers," if they like to accept it. Thus is effaced the effect of the gospel upon all that believe, while the mercy to unbelievers vanishes away, because His righteousness is only "unto all them that believe." If the words omitted be read, the double truth is given in perfection. This the revisers virtually treat as a blunder of the scribes. But when did mere man ever invent so nice and full a statement of the truth? The change leaves not the smallest ground here for preaching the gospel to the unconverted; while the safety of the believer thereby and equally disappears. Yet this mutilated and emasculated sense is given, as if a perfectly adequate authority sustained it, although any one easily sees, when it is once pointed out, how readily the intervening words might be omitted. The twofold truth of God is marred in the passage, and we are deprived of that which answers in the antitype to both the first goat and the second. (Bible Treasury N3:264,265)
and upon all: It will be noticed by the reader what havoc is made [in the RV] by the omission of καὶ ἐπἰ π.. "and upon all" in verse 22. No doubt four or five of the oldest uncials with two cursives and some ancient versions and fathers leave the words out; and they are followed by Lachmann, Tischendorf, Tregelles, Westcott and Hort. But the Homoeoteleuton simply and satisfactorily accounts for the slip, aided as it may have been by the inability of many to see the double bearing of the truth enunciated. For how readily the mind swerves to Calvinistic views, or to Arminian; and how few accept the truth in its fullness, of which extreme partisans see but one part, unintelligently opposed to the other part! The main body of uncials, cursives, versions, and fathers declares for the text as rendered in the Authorized Version. Even the mutilated form of some of the best Latin copies ("super omnes") bears witness against that abbreviation which has found favor. And though the expositions of Greeks and Latins have little worth or point, they show the fact; for it is no question of Jews and Gentiles, but of God's righteousness manifested unto all, going out toward all indiscriminately, and taking effect actually on all those that believe. To overlook the difference of the prepositions is unworthy, and yet more so to confound "all" with "all that believe." The old writers who state but misapprehend the difference were certainly not the men to foist in a clause which, giving both comprehensiveness and precision, falls in as strikingly with this epistle in particular as with all scripture generally. God's righteousness could not but be for all; but in fact none but believers profited by it through faith in Christ. Its direction was towards all, not merely all believers, but all mankind; its application was upon all that believe. To take away the former is to deprive it of breadth; to blot out the latter is to deny its depth and strength. "Unto," not "upon," all that believe is far short of divine truth. The ordinary reading just suits the gospel of God; that of the Revisers seems equally one-sided and useless. To say that God's righteousness is unto all that believe would be a truism. (Bible Treasury 13:350)