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  • PARALLEL BIBLE - Romans 3:23

    CHAPTERS: Romans 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




    King James Bible - Romans 3:23

    For all have sinned, and come short of the glory of God;

    World English Bible

    for all have sinned, and fall short of the glory of God;

    Douay-Rheims - Romans 3:23

    For all have sinned, and do need the glory of God.

    Webster's Bible Translation

    For all have sinned, and come short of the glory of God;

    Greek Textus Receptus

    3956 A-NPM γαρ 1063 CONJ ημαρτον 264 5627 V-2AAI-3P και 2532 CONJ υστερουνται 5302 5743 V-PPI-3P της 3588 T-GSF δοξης 1391 N-GSF του 3588 T-GSM θεου 2316 N-GSM

    Treasury of Scriptural Knowledge

    VERSE (23) -
    :9,19; 1:28-32; 2:1 *etc:

    SEV Biblia, Chapter 3:23

    por cuanto todos pecaron, y estn destituidos de la gloria de Dios;

    Clarke's Bible Commentary - Romans 3:23

    Verse 23. For all have
    sinned:- And consequently are equally helpless and guilty; and, as God is no respecter of persons, all human creatures being equally his offspring, and there being no reason why one should be preferred before another, therefore his endless mercy has embraced ALL.

    And come short of the glory of God] kai usterountai thv doxhv tou qeou? These words have been variously translated. Failed of attaining the glory of God: Have not been able to bring glory to God: Stand in need of the glory, that is, the mercy of God. The simple meaning seems to be this: that all have sinned, and none can enjoy God's glory but they that are holy; consequently both Jews and Gentiles have failed in their endeavours to attain it, as, by the works of any law, no human being can be justified.

    John Gill's Bible Commentary

    Ver. 23. For all have sinned , etc..] This is the general character of all mankind; all have sinned in Adam, are guilty by his sin, polluted with it, and condemned for it; all are sinners in themselves, and by their own actual transgressions; this is the case of the whole world, and of all the men in it; not only of the Gentiles, but of the Jews, and the more righteous among them: hence there is no difference in the state and condition of men by nature; nor is there any reason from and in themselves, why God saves one and not another; nor any room to despair of the grace and righteousness of Christ, on account of persons being, in their own view, the worst of sinners: and hence it is, that they are all come short of the glory of God ; either of glorifying of God; man was made for this purpose, and was capable of it, though now through sin incapable; and it is only by the grace of God that he is enabled to do it: or of glorying: before him; sin has made him infamous, and is his shame; by it he has forfeited all external favours, and has nothing of his own to glory in; his moral righteousness is no foundation for boasting, especially before God: or of having glory from God; the most pure and perfect creature does not of itself deserve any glory and praise from God; good men, in a way of grace, will have praise of God; but sinners can never expect any on their own account: or of the glorious grace of God, as sanctifying and pardoning grace, and particularly the grace of a justifying righteousness; man has no righteousness, nor can he work out one; nor will his own avail, he wants a better than that: or of eternal glory; which may be called the glory of God, because it is of his preparing, what he calls persons to by his grace, and which of his own free grace he bestows upon them, and will chiefly lie in the enjoyment of him; now this is represented sometimes as a prize, which is run for, and pressed after; but men, through sinning, come short of it, and must of themselves do so for ever: or rather of the image of God in man, who is called the image and glory of God, ( 1 Corinthians 11:7), which consisted externally in government over the creatures; internally, in righteousness and holiness, in wisdom and knowledge, in the bias of his mind to that which is good, and in power to perform it; of all which he is come short, or deprived by sinning.

    Matthew Henry Commentary

    Verses 21-26 - Must
    guilty man remain under wrath? Is the wound for ever incurable No; blessed be God, there is another way laid open for us. This is the righteousness of God; righteousness of his ordaining, and providing and accepting. It is by that faith which has Jesus Christ for it object; an anointed Saviour, so Jesus Christ signifies. Justifyin faith respects Christ as a Saviour, in all his three anointed offices as Prophet, Priest, and King; trusting in him, accepting him, an cleaving to him: in all these, Jews and Gentiles are alike welcome to God through Christ. There is no difference, his righteousness is upo all that believe; not only offered to them, but put upon them as crown, as a robe. It is free grace, mere mercy; there is nothing in u to deserve such favours. It comes freely unto us, but Christ bought it and paid the price. And faith has special regard to the blood of Christ, as that which made the atonement. God, in all this, declare his righteousness. It is plain that he hates sin, when nothing les than the blood of Christ would satisfy for it. And it would not agre with his justice to demand the debt, when the Surety has paid it, an he has accepted that payment in full satisfaction.

    Greek Textus Receptus

    3956 A-NPM γαρ 1063 CONJ ημαρτον 264 5627 V-2AAI-3P και 2532 CONJ υστερουνται 5302 5743 V-PPI-3P της 3588 T-GSF δοξης 1391 N-GSF του 3588 T-GSM θεου 2316 N-GSM

    Vincent's NT Word Studies

    23. Have
    sinned (hmarton). Aorist tense: sinned, looking back to a thing definitely past - the historic occurrence of sin.

    And come short (usterountai). Rev., fall short: The present tense. The A.V. leaves it uncertain whether the present or the perfect have come is intended. They sinned, and therefore they are lacking. See on Luke xv. 14. The word is not merely equivalent to they are wanting in, but implies want under the aspect of shortcoming.

    The glory of God (thv doxhv tou Qeou). Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory.

    The dominant meanings of doxa in classical Greek are notion, opinion, conjecture, repute. See on Apoc. i. 6. In biblical usage: 1. Recognition, honor, Philip. i. 11; 1 Pet. i. 7. It is joined with timh honor, 1 Timothy i. 17; Heb. ii. 7, 9; 2 Pet. i. 17. Opposed to ajtimia dishonor, 1 Cor. xi. 14, 15; xv. 43; 2 Cor. vi. 8. With zhtew to seek, 1 Thess. ii. 6; John v. 44; vii. 18. With lambanw to receive, John v. 41, 44. With didwmi to give, Luke xvii. 18; John ix. 24. In the ascriptive phrase glory be to, Luke ii. 14, and ascriptions in the Epistles. Compare Luke xiv. 10 2. The glorious appearance which attracts the eye, Matt. iv. 8; Luke iv. 6; xii. 27. Hence parallel with eijkwn image; morfh form; oJmoiwma likeness; eidov appearance, figure, Rom. i. 23; Psalm xvii. 15; Num. xii. 8.

    The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exod. xxxiii. 22; compare proswpon face, ver. 23. Hence the idea is prominent in the redemptive revelation (Isa. lx. 3; Rom. vi. 4; v. 2). It expresses the form in which God reveals Himself in the economy of salvation (Rom. ix. 23; 1 Tim. i. 11; Eph. i. 12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Pet. i. 3; in raising up Christ and believers with Him to newness of life, Rom. vi. 4; in imparting strength to believers, Eph. iii. 16; Col. i. 11; as the goal of Christian hope, Romans v. 2; viii. 18, 21; Tit. ii. 13. It appears prominently in the work of Christ - the outraying of the Father's glory (Heb. i. 3), especially in John. See i. 14; ii. 11, etc.

    The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. 30

    Robertson's NT Word Studies

    3:23 {Sinned} (hrmarton). Constative second aorist active indicative of hamartanw as in #5:12. this tense gathers up the whole race into one statement (a timeless aorist). {And fall short} (kai husterountai). Present middle indicative of husterew, to be husteros (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.

    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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