Romans 3:23

An Exegetical Analysis of ὑστεροῦνται in Romans 3:23

This exegetical study of Romans 3:23 – ὑστεροῦνται is based on a b-greek discussion from Tue May 14 11:27:01 EDT 2002. The initial inquiry posed a question regarding the interpretation of ὑστεροῦνται within the verse, specifically whether it should be understood as a direct consequence of preceding sin (ἥμαρτον), implying “since all have sinned, they fall short,” or as a distinct, ongoing state of deficiency, suggesting “all have sinned (aorist) and are presently continuing to fall short” (given its present tense). The query sought grammatical evidence favoring one interpretation or suggesting a third option, while consciously avoiding theological disputes.

The main exegetical issue explored in this discussion centers on the precise grammatical relationship and semantic nuance of ὑστεροῦνται (a present indicative middle/passive form of ὑστερέω) within Romans 3:23. Following the aorist verb ἥμαρτον, the conjunction καί presents an interpretive challenge: does it signify a simple additive relationship, or can it convey a consequential link, where falling short is a result of sin? Furthermore, the discussion probes the specific semantic range of ὑστερέω, including potential distinctions between its active and middle/passive forms, and its implications for understanding humanity’s relationship to τῆς δόξης τοῦ Θεοῦ. A secondary point of exegetical interest arises concerning the meaning of δόξα itself in this context, moving beyond a simplistic “reputation” to encompass concepts of divine worth and glory.

πάντες γὰρ ἥμαρτον καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant differences observed in ὑστεροῦνται or the surrounding text between Nestle 1904 and SBLGNT 2010 for Romans 3:23.

Textual Criticism (NA28) and Lexical Notes (BDAG, Spicq)

Textual criticism for Romans 3:23, particularly concerning the word ὑστεροῦνται, reveals no significant variants in critical editions such as NA28. The reading presented is consistently attested across major manuscript traditions.

Lexical analysis, drawing primarily from BDAG and Spicq’s Theological Lexicon of the New Testament, provides extensive insight into ὑστερέω:

• Spicq’s TLNT: The verb ὑστερέω originates from the adjective ὕστερος, denoting “coming behind, after” (spatial), then “later, next” (temporal), and eventually evolving to a general sense of “inferiority.” This pejorative nuance is evident in expressions like “arrive too late” or “be inferior.” In Hellenistic Greek, especially the LXX, it strongly conveys “insufficiency” or “inefficacy,” often translating Hebrew חָסֵר (ḥāser, “lack, fail, run out”). Examples include Sirach 11:11 (“only more lacking”) and Daniel 5:27 (“found wanting,” literally “lacking weight”). The NT usage (15 occurrences, excluding one textual variant in John 2:3) predominantly carries the meaning “to lack,” whether in a human or spiritual context (e.g., Matt 19:20, “What do I still lack?”; Luke 22:35, “did they lack anything?”). For Romans 3:23, Spicq’s account suggests an understanding of ὑστεροῦνται as “they continue to lack God’s glory,” implying a failure to attain “life in the age-to-come.”
• BDAG: BDAG presents several shades of meaning for ὑστερέω, including:
  1. To miss out on something, through one’s own fault, to miss, fail to reach (e.g., Heb 4:1 ἀπό τινος “be excluded from something”).
  2. To be in short supply, fail, give out, lack (e.g., John 2:3 ὑστερήσαντος οἴνου “when the wine ran out”).
  3. To be in need, be needy, lack (e.g., Luke 22:35 ἐν χυλῶν “lack provisions”; Hb 11:37 ὑστερουμένοι “those who are poor/needy”).
  4. To be lower in status, be less than, inferior to (e.g., 2 Cor 11:5, 12:11, Paul claiming he is not inferior to “super-apostles”).
  5. To experience deficiency in something advantageous or desirable, lack, be lacking, go without, come short of (e.g., Mt 19:20 τί ἔτι ὑστερῶ; “What do I still lack?”). BDAG specifically lists Romans 3:23 under the passive form in this fifth category, noting it as taking a genitive of the thing.

  The discussion in the forum also highlights that while ὑστερέω appears in both active and middle/passive forms in the NT and LXX, often with similar intransitive senses, there might be a subtle shift towards increased middle voice usage in Koine Greek. Some suggest a potential distinction, with active forms meaning “lacking completely” and middle forms “falling short,” though this hypothesis remains unconfirmed. The possibility of influence from στερέω/στερέομαι (“deprive (of), be wanting/lacking”), a verb with similar meaning but distinct etymology, is also considered due to their semantic overlap and the increasing use of middle forms. Modern Greek dictionary entries for υστερώ and στερώ corroborate these nuanced meanings, showing υστερώ (active intransitive) as “be inferior to, fall short of, lack” and στερώ (transitive active, and middle/passive στερούμαι) as “deprive,” but also “lack, want, be without.”

Translation Variants and Grammatical & Rhetorical Analysis

The core of the exegetical challenge lies in the precise interpretation of καὶ ὑστεροῦνται following πάντες γὰρ ἥμαρτον. Two main interpretations were proposed:

1. Causal Link: This view understands καί as having a consequential force, implying that the act of sinning (ἥμαρτον, aorist) directly leads to the state of falling short (ὑστεροῦνται, present). While καί primarily means “and,” it can indeed carry an inferential or resultative nuance depending on context. The aorist tense of ἥμαρτον points to a completed past action or a summary statement of universal human sinfulness.
2. Separate Point / Ongoing State: This interpretation treats καί as purely additive, connecting two distinct facts about humanity. The present tense of ὑστεροῦνται would then emphasize an ongoing, continuous state of lacking or falling short. This perspective highlights that not only did humanity sin in the past, but they also presently and continually fail to attain God’s glory.

Grammatically, the voice of ὑστεροῦνται is crucial. It is a present indicative middle/passive. The consensus in the discussion favors a middle voice interpretation, rather than a passive, meaning “they themselves fall short” or “they find themselves lacking.” This aligns with the intransitive sense of the verb, as noted by scholars like Carl Conrad, who suggests the verb functions similarly to δέομαι (to need) with a genitive. The use of the middle voice often implies that the subject is acting in its own interest or experiencing something related to itself. In this context, it emphasizes humanity’s inherent or self-inflicted condition of being “behind” or “deficient.”

The meaning of τῆς δόξης τοῦ Θεοῦ also received attention. While δόξα can mean “reputation,” particularly in classical Greek, the Old Testament background (where it often translates כָּבוֹד (kāḇōd), conveying weight, worth, and divine presence) suggests a richer meaning here. In the New Testament, δόξα frequently refers to God’s inherent majesty, radiance, and divine nature, or the glory bestowed upon believers. The idea of “falling short of God’s glory” therefore implies failing to meet a divine standard, lacking the divine image, or being excluded from the glorious presence and life with God in the age to come.

The proposed distinction between “lacking completely” (active) and “falling short” (middle) for ὑστερέω, though speculative, attempts to nuance the extent of human deficiency. However, the lexical entries from BDAG and Spicq do not explicitly support this precise distinction in their classifications, often listing similar senses under both active and middle/passive forms when the verb is intransitive. The evolution of the verb in Koine Greek, potentially influenced by στερέω/στερέομαι, suggests a fluidity where the middle voice effectively conveys an intransitive sense of deficiency without necessarily implying a lesser degree of lack compared to the active.

Conclusions and Translation Suggestions

Based on the grammatical analysis, lexical data, and the insights from the discussion, Romans 3:23 depicts a universal human condition characterized by both past sin and an ongoing state of deficiency relative to God’s divine standard and glorious presence. The middle voice of ὑστεροῦνται emphasizes humanity’s self-involved state of falling short, while its present tense points to a continuing reality. The phrase τῆς δόξης τοῦ Θεοῦ refers not merely to God’s reputation but to His intrinsic majesty and the glorious state of being in relationship with Him.

Here are three suggested translations, each highlighting a particular nuance:

1. “For all have sinned and continually come short of the glory of God.”
   This translation emphasizes the present tense as ongoing action and retains the sense of an inherent deficiency from a standard or goal.
2. “For all have sinned, and as a result, they are deprived of the glory of God.”
   This option foregrounds a causal link suggested by the context, viewing the ‘falling short’ as a consequence of sin, and employs a more forceful ‘deprived’ to convey the sense of being without something essential, leaning into the semantic range of στερέω.
3. “For all have sinned and find themselves lacking God’s majestic glory.”
   This interpretation stresses the middle voice, implying an experiential state (finding oneself) and the comprehensive nature of the deficiency (“lacking”), while enriching δόξα to “majestic glory.”