Romans 3:21

body { font-family: ‘Palatino Linotype’, ‘Book Antiqua’, Palatino, serif; line-height: 1.6; margin: 2em; max-width: 900px; margin-left: auto; margin-right: auto; }
h2, h3 { color: #333; }
blockquote { border-left: 4px solid #ccc; margin-left: 0; padding-left: 1em; font-style: italic; }
b.greek-text { font-family: “SBL Greek”, “Gentium Plus”, “New Athena Unicode”, “Segoe UI”, “Lucida Grande”, sans-serif; }
ul { list-style-type: disc; margin-left: 20px; }
li { margin-bottom: 0.5em; }
p { text-align: justify; }

An Exegetical Analysis of Romans 3:21-22 and the Syntactic Function of δέ

This exegetical study of An Exegetical Analysis of Romans 3:21-22 and the Syntactic Function of δέ is based on a b-greek discussion from June 10th, 2014. The initial inquiry arose from an observation concerning the repetition of a word with the particle δέ for special emphasis, referencing A.T. Robertson’s grammar (p. 1184) and citing Romans 9:30 as an example of this phenomenon: ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως. This observation led to a question regarding the elliptical nature of the verb in Romans 3:22, specifically whether the verb πεφανέρωται (‘has been revealed/manifested’) from verse 21 is understood to continue into verse 22.

The central exegetical issue concerns the syntactic relationship between Romans 3:21 and 3:22, particularly the function of the particle δέ and the potential anacoluthon or ellipsis of the verb πεφανέρωται. The question is whether 3:22 constitutes an independent clause where the verb is implied, or if it functions as a further specification or appositional clarification of the ‘righteousness of God’ mentioned in 3:21, with the verb πεφανέρωται explicitly governing both clauses. This syntactic choice significantly impacts the flow of Paul’s argument regarding the revelation of God’s righteousness through Christ to all who believe.

Rom 3:21-22 (Nestle 1904):
21 νυνὶ δὲ χωρὶς νόμου δικαιοσύνη θεοῦ πεφανέρωται, μαρτυρουμένη ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν, 22 δικαιοσύνη δὲ θεοῦ διὰ πίστεως Ἰησοῦ Χριστοῦ εἰς πάντας τοὺς πιστεύοντας, οὐ γάρ ἐστιν διαστολή·

Rom 9:30 (Nestle 1904):
Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως.

Key differences with SBLGNT (2010):

• In Romans 3:22, the Nestle 1904 text reads εἰς πάντας τοὺς πιστεύοντας, whereas the SBLGNT (2010) includes the phrase πάντας τε καὶ ἐπὶ πάντας after πιστεύοντας, reading εἰς πάντας τοὺς πιστεύοντας, πάντας τε καὶ ἐπὶ πάντας, οὐ γάρ ἐστιν διαστολή·. This omission in Nestle 1904 reflects a different textual tradition regarding the extent of “all believers.”
• For Romans 9:30, there are no significant differences between the Nestle 1904 and SBLGNT (2010) editions concerning the relevant words.

Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)

The critical apparatus of the NA28 (Novum Testamentum Graece, 28th ed.) reflects the textual variant in Romans 3:22 concerning πάντας τε καὶ ἐπὶ πάντας. The NA28 places this phrase in parentheses (πάντας τε καὶ ἐπὶ πάντας), indicating it is likely an early expansion to clarify or intensify the preceding εἰς πάντας τοὺς πιστεύοντας, though not necessarily original. The omission of this phrase in the Nestle 1904 reflects a preference for a shorter reading, often considered more primitive.

Lexically, several terms are crucial for understanding this passage:

• Δικαιοσύνη (dikaiosynē): (BDAG, s.v. δικαιοσύνη) This noun, meaning “righteousness, justice,” is central to Pauline theology. In the context of δικαιοσύνη θεοῦ (‘righteousness of God’), it typically refers to God’s attribute of being righteous, His saving activity through which He establishes His people in a right relationship with Himself, or the righteous status bestowed by God upon believers (cf. G. Schrenk, “δικαιοσύνη,” TDNT 2:192-210). The repetition in Rom 9:30 for emphasis highlights its significance.

• Πεφανέρωται (pephanerōtai): (BDAG, s.v. φανερόω) This is the perfect passive indicative of φανερόω, meaning “to make visible, manifest, reveal.” The perfect tense indicates a completed action with continuing results, emphasizing that God’s righteousness has been revealed and remains manifest. This verb is the crux of the syntactic debate.

• Δέ (de): (BDAG, s.v. δέ) This particle is primarily a continuative or adversative conjunction. As a continuative, it marks a transition, introduces new material, or provides further specification. As an adversative, it can signal a contrast. Robertson (p. 1184) notes its use in repetition for emphasis, as seen in Romans 9:30. Its function in Romans 3:22 is key to determining the clause’s independence.

Translation Variants with Grammatical & Rhetorical Analysis

The interpretation of Romans 3:22 hinges on whether the verb πεφανέρωται from verse 21 is understood to be elliptically carried over, or if Romans 3:22 introduces a new, independent assertion, albeit closely linked to verse 21.

Variant 1: Implied Verb, New Clause

In this interpretation, Romans 3:22 functions as an independent clause where πεφανέρωται is implied. The particle δέ would act as a strong continuative or perhaps an emphatic resumptive particle. The structure would be read as: “Now apart from the law God’s righteousness has been revealed… and this righteousness of God through the faith of Jesus Christ (has been revealed) to all who believe.”

• Grammatical Analysis: The nominative δικαιοσύνη θεοῦ in v. 22 would be the subject of an implied πεφανέρωται. This creates a parallel structure with v. 21, emphasizing the *manner* of revelation. The particle δέ here would emphasize the continuity and specification, possibly with a resumptive force (“and this righteousness…”).
• Rhetorical Analysis: This parsing provides a powerful rhetorical punch, repeating the core concept of God’s revealed righteousness and then immediately specifying its method (διὰ πίστεως Ἰησοῦ Χριστοῦ) and scope (εἰς πάντας τοὺς πιστεύοντας). The ellipsis prevents redundancy while maintaining clarity and impact. The example from Romans 9:30, where δικαιοσύνην δὲ τὴν ἐκ πίστεως specifies the type of righteousness previously mentioned, supports the idea that δέ can introduce such an emphatic, elaborative, and syntactically distinct (even if elliptically linked) phrase.

Variant 2: Appositional or Further Specification, Verb Explicitly Governing Both

Here, Romans 3:22 is viewed as an appositional phrase or a further detailed explanation of the δικαιοσύνη θεοῦ introduced in Romans 3:21. The verb πεφανέρωται explicitly governs both clauses. The reading would be: “Now apart from the law God’s righteousness has been revealed, (that is,) the righteousness of God through the faith of Jesus Christ to all who believe.”

• Grammatical Analysis: The δικαιοσύνη θεοῦ in v. 22 functions as a reiteration and elaboration of the preceding δικαιοσύνη θεοῦ in v. 21. The particle δέ serves a weaker continuative function, introducing additional information about the already-stated righteousness. It connects the two instances of “righteousness” rather than implying a new verbal action.
• Rhetorical Analysis: This interpretation emphasizes the singularity of God’s revealed righteousness, offering a seamless flow of thought. Paul presents a comprehensive statement in v. 21, and v. 22 then unpacks the specifics of that singular revelation. This structure highlights the unity of God’s saving act.

Both interpretations are grammatically plausible, reflecting different nuances of Pauline style and the flexibility of the particle δέ. The choice between them often depends on the exegete’s perception of Paul’s emphasis in this pivotal section of Romans.

Conclusions and Translation Suggestions

The analysis reveals that the particle δέ in Romans 3:22, particularly when considered in light of its emphatic use in repetition (as exemplified by Robertson for Romans 9:30), strongly supports the reading where πεφανέρωται is understood as implied. This creates a powerful, though elliptical, assertion regarding the nature and scope of God’s righteousness. While an appositional reading is possible, the distinct nominative δικαιοσύνη δὲ θεοῦ following immediately after the previous mention lends itself well to the resumption of a predicate, making the impact of the revelation explicit for the specified righteousness.

1. “But now, apart from the Law, the righteousness of God has been revealed, attested by the Law and the Prophets—indeed, God’s righteousness through the faith of Jesus Christ has been revealed to all who believe, for there is no distinction.”
   This translation explicitly incorporates the implied verb, treating verse 22 as a fresh assertion that elaborates on the nature and recipients of the revealed righteousness. The use of ‘indeed’ emphasizes the continuative and emphatic force of δέ.

2. “But now, apart from the Law, the righteousness of God has been revealed, attested by the Law and the Prophets; that is, the righteousness of God through the faith of Jesus Christ to all who believe, for there is no distinction.”
   This rendering views verse 22 as an appositional or explanatory clause, with the verb from verse 21 governing both. ‘That is’ clarifies the explanatory nature of verse 22, underscoring the singular revelation.

3. “But now, apart from the Law, the righteousness of God has been revealed, attested by the Law and the Prophets; and the righteousness of God, through the faith of Jesus Christ, is for all who believe, for there is no distinction.”
   This translation offers a slightly different take on the implied verb, suggesting ‘is for’ rather than ‘has been revealed’ to capture the ongoing availability of this righteousness. This interpretation emphasizes the scope more than the act of revelation itself in v. 22, while still acknowledging its connection to v. 21.