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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 being justified by faith, we have peace with 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 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.
Rom. 4:6,11,22• 6Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
 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:
 22And therefore it was imputed to him for righteousness. (Rom. 4:6,11,22)
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Gal. 2:16• 16Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. (Gal. 2:16)
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Gal. 3:6• 6Even as Abraham believed God, and it was accounted to him for righteousness. (Gal. 3:6)
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James 2:23• 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. (James 2:23)
and upon.
Isa. 61:10• 10I will greatly rejoice in the Lord, 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 ornaments, and as a bride adorneth herself with her jewels. (Isa. 61:10)
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Matt. 22:11‑12• 11And when the king came in to see the guests, he saw there a man which had not on a wedding garment:
 12And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. (Matt. 22:11‑12)
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Luke 15:22• 22But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: (Luke 15:22)
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Gal. 3:7‑9• 7Know ye therefore that they which are of faith, the same are the children of Abraham.
 8And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
 9So then they which be of faith are blessed with faithful Abraham. (Gal. 3:7‑9)
for there.
Rom. 2:1• 1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein 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 between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. (Rom. 10:12)
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Acts 15:9• 9And put no difference between us and them, purifying their hearts by faith. (Acts 15:9)
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1 Cor. 4:7• 7For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? (1 Cor. 4:7)
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Gal. 3:28• 28There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. (Gal. 3:28)
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Col. 3:11• 11Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, 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.