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PARALLEL BIBLE - Romans 3:19


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King James Bible - Romans 3:19

Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

World English Bible

Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God.

Douay-Rheims - Romans 3:19

Now we know, that what things soever the law speaketh, it speaketh to them that are in the law; that every mouth may be stopped, and all the world may be made subject to God.

Webster's Bible Translation

Now we know that whatever things the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.

Greek Textus Receptus


οιδαμεν 1492 5758 V-RAI-1P δε 1161 CONJ οτι 3754 CONJ οσα 3745 K-APN ο 3588 T-NSM νομος 3551 N-NSM λεγει 3004 5719 V-PAI-3S τοις 3588 T-DPM εν 1722 PREP τω 3588 T-DSM νομω 3551 N-DSM λαλει 2980 5719 V-PAI-3S ινα 2443 CONJ παν 3956 A-NSN στομα 4750 N-NSN φραγη 5420 5652 V-2APS-3S και 2532 CONJ υποδικος 5267 A-NSM γενηται 1096 5638 V-2ADS-3S πας 3956 A-NSM ο 3588 T-NSM κοσμος 2889 N-NSM τω 3588 T-DSM θεω 2316 N-DSM

Treasury of Scriptural Knowledge

VERSE (19) - :2; 2:12-18 Joh 10:34,35; 15:25 1Co 9:20,21 Ga 3:23; 4:5,21; 5:18

SEV Biblia, Chapter 3:19

¶ Pero sabemos que todo lo que la ley dice, a los que estn en la ley lo dice, para que toda boca se tape, y que todo el mundo se sujete a Dios;

Clarke's Bible Commentary - Romans 3:19

Verse 19. What things soever the law saith] That the word law, here, does not mean the pentateuch, is evident from the preceding quotations, not one of which is taken from that work. Either the term law must here mean the Jewish writings in general, or that rule of moral conduct which God had given to both Jews and Gentiles: to the former in their own Scriptures; to the latter in that law written in their hearts by his own Spirit, and acknowledged in their written codes, and in their pleadings in every civil case. Now, according to this great law, this rule of moral conduct, whether given in a written revelation, as to the Jews, or by the secret inspiration of his Spirit, as in certain cases to the Gentiles, every mouth must be stopped, and the whole world, pav o kosmov, both Jews and Gentiles, stand convicted before God: for all mankind have sinned against this law.

John Gill's Bible Commentary

Ver. 19. Now we know that what things soever the law saith , etc..] By the law is meant, not the law of nature, nor the civil law of nations, nor the ceremonial law of the Jews, nor barely the five books of Moses, nor the book of Psalms, of the Prophets, or the writings of the whole Old Testament; but the moral law, as it appears in the whole word of God, which every man is bound to observe, of which all are transgressors, by which is the knowledge of sin, which no man can be justified by, and which Christ was made under, and came to fulfil. This law is represented as a person speaking, and saying many things, some of which are here mentioned; so, hrwt hrma , the law says so and so, is an usual phrase with Jewish writers f46 . The persons it speaks to, are them that are under the law ; the Jews were in a peculiar sense under it, as it was given to them by Moses; all mankind are under it, as to the matter of it; they are under obligation to obedience to it, and, through disobedience, come under its sentence of condemnation. The elect of God themselves were, and are in some sense under it; not indeed as a covenant of works, or as in the hands of Moses, nor as a yoke of bondage; nor are they obliged to seek for justification by it, and are entirely delivered from the curse and condemnation of it by Christ. They were under it, and that as a covenant of works, as in Adam, the federal head and representative of all mankind; and came under its sentence of condemnation and death, for his sin, and their own actual transgressions; which is consistent with the everlasting love of God to them in Christ, the covenant of grace made with them in him, as their head and surety, and their justification by him: and they are now under it, as in the hands of Christ; and look upon themselves as obliged, by the love of Christ, to yield a cheerful obedience to it: here it means such as are transgressors of the law, and so under obligation to punishment, without any regard to Jew or Gentile, or any distinction God has made in his own breast: and the things it says to such are, it charges them with sin, and convicts them of it, both of its pollution and guilt: so that every mouth may be stopped ; and have nothing to say of the purity of their nature, which appears to be so sadly stained; nor of their works of righteousness, which are so few, and so very imperfect. The law makes such a representation of things to them, that their mouths are stopped from glorying in themselves, and in their works, which are far from being adequate to the demands of the law; and from complaining against the righteous judgment of God, should he proceed against them in the most rigorous manner: and all the world may become guilty before God ; Jews and Gentiles; all the individuals of mankind are guilty before God, and will be found to be so, sooner or later: some read it, subject to God, and understand it of a subjection to his grace, being brought to see their need of it, and of salvation by it; but this is not the case of all the world, rather upodikov , signifies a subjection to that justice, vengeance, and wrath of God, to which all men are liable in their own persons; since they are all found guilty by the law, and will appear to be so, and therefore can never be justified by their obedience to it; which is what the apostle is aiming at in all he here says, as appears from what follows; all which we know to be true, and are fully assured of, who know the nature and spirituality of the law, and to whom it has come with light and power.

Matthew Henry Commentary

Verses 19, 20 - It is in vain to seek for justification by the works of the law. All must plead guilty. Guilty before God, is a dreadful word; but no ma can be justified by a law which condemns him for breaking it. The corruption in our nature, will for ever stop any justification by ou own works.

Greek Textus Receptus


οιδαμεν 1492 5758 V-RAI-1P δε 1161 CONJ οτι 3754 CONJ οσα 3745 K-APN ο 3588 T-NSM νομος 3551 N-NSM λεγει 3004 5719 V-PAI-3S τοις 3588 T-DPM εν 1722 PREP τω 3588 T-DSM νομω 3551 N-DSM λαλει 2980 5719 V-PAI-3S ινα 2443 CONJ παν 3956 A-NSN στομα 4750 N-NSN φραγη 5420 5652 V-2APS-3S και 2532 CONJ υποδικος 5267 A-NSM γενηται 1096 5638 V-2ADS-3S πας 3956 A-NSM ο 3588 T-NSM κοσμος 2889 N-NSM τω 3588 T-DSM θεω 2316 N-DSM

Vincent's NT Word Studies

19. We know. Often in Paul, of a thing generally conceded.

Saith - speaketh (legei - lalei). See on Matt. xxviii. 18. The former contemplates the substance, the latter the expression of the law.

May be stopped (fragh). Lit., fenced up. The effect of overwhelming evidence upon an accused party in court.

May become guilty before God (upodikov genhtai tw Qew). Rev., brought under the judgment of God.

Upodikov under judgment, occurs only here. In classical Greek it signifies brought to trial or liable to be tried. So Plato, "Laws," 846, of a magistrate imposing unjust penalties. "Let him be liable to pay double to the injured party." Id., 879, "The freeman who conspired with the slave shall be liable to be made a slave." The rendering brought under judgment regards God as the judge; but He is rather to be regarded as the injured party. Not God's judgments, but His rights are referred to. The better rendering is liable to pay penalty to God. 28

Robertson's NT Word Studies

3:19 {That every mouth may be stopped} (hina pan stoma fragei). Purpose clause with hina and second aorist passive subjunctive of frassw, old verb to fence in, to block up. See #2Co 11:10. Stopping mouths is a difficult business. See #Tit 1:11 where Paul uses epistomizein (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (tois en twi nom"i), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in #1:18-32. {May be brought under the judgement of God} (hupodikos genetai twi qewi). "That all the world (Jew as well as Gentile) may become (genetai) answerable (hupodikos, old forensic word, here only in N.T.) to God (dative case twi qewi)." Every one is "liable to God," in God's court.

CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31

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