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'To Fall Short' or 'To Lack'? Reconsidering the Meaning and Translation of 'ΥΣΤΕΡΕ
Ω in Romans 3:23
Wally V. Cirafesi
The Expository Times 2012 123: 429
DOI: 10.1177/0014524612444239

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444239
2012
EXT123910.1177/0014524612444239CirafesiThe Expository Times

The Expository Times

123(9) 429­–434
‘To Fall Short’ or ‘To Lack’?  © The Author(s) 2012
Reprints and permission: sagepub.
Reconsidering the Meaning co.uk/journalsPermissions.nav
DOI: 10.1177/0014524612444239
and Translation of ‘ΥΣΤΕΡΕΩ ext.sagepub.com

in Romans 3:23

Wally V. Cirafesi
McMaster Divinity College, Hamilton, ON, Canada

Abstract
This article challenges the common English translation of Øστεροũνται in Rom. 3:23 as ‘to fall/come
short’, and suggests that this rendering is due to the over-influence of the 1611 King James Version.
In the light of the verb’s sense and grammatical relations with other words found in Romans, as well
as its typical usage in Paul and the New Testament in general, the article contends that ‘to lack’ is a
more helpful translation.

Keywords
Bible translation, King James Version, Romans, Paul, Greek language, Øστερšw

Introduction non-amplified versions communicate this idea

The overwhelming majority of modern English
Bibles render the verb Øστεροũνται in Rom.
3:23 ‘to fall’ or ‘come short’, thus giving the
quite popular translation, ‘for all have sinned
and fall short [Øστεροũνται] of the glory of
God’.1 This rendering has led some of the more
interpretive translations to amplify v. 23 by tak-
ing Øστεροũνται τh̃ς δóξης τοũ θεοũ in terms of
‘[all] do not live up to God’s glorious standard’
(cf. NLT, TCNT, MSG, AB, NIRV). Many
as well.2 But is this the way we are to under-
stand the verse? Is Paul really saying that all
humans have sinned and do not actively live up
to the standard of God’s glory? Several major
2  Within ‘non-amplified’ versions I include both the
‘literalistic’ translations such as the NASB, ESV, KJV as
well ‘dynamic equivalent’ translations such as the NIV,
TNIV.

1  Examples are: KJV, NKJV, 21st Century King James, Corresponding author:
ERV, NLT, NIV, ESV, NASB, RSV, NRSV, CHSB, CEB, Wally V. Cirafesi
CEV, GWT, TNIV, ASV, NCV, YLT, DT, NET and WENT. Email: cirafew@mcmaster.ca

Downloaded from ext.sagepub.com at MCMASTER UNIV LIBRARY on May 18, 2012

430 The Expository Times 123(9)
commentators believe this to be the case.3 Yet,
while the concept itself may be good theology, I
believe this is a misunderstanding based on a
poor translation of the verb Øστεροũνται. In this
short article, I will suggest that rendering
Øστεροũνται ‘to fall’ or ‘come short’ is an
unhelpful, tradition-bound translation that leads
to a misguided reading of Paul’s statement in
Rom. 3:23. Instead, the rendering ‘to lack’ or
‘need’ more clearly reflects the sense relations
that Øστερέω possess with two other important
words found in Romans, those being, ¢λλ£σσω
in 1:23 (‘to exchange’) and περισσεÚω in 3:7
(‘to abound, be rich’). These words likewise
share a grammatical relation to the glory (δóξα)
of God. Further, this rendering is more demon-
strative of the sense modulation that Øστερέω
consistently takes in the New Testament when it
occurs in the middle/passive voice.
To this end, I will offer a very brief evalua-
tive survey of the translation history of
Øστεροũνται in Rom. 3:23, and consider the
treatments of three major Greek lexica—Bauer-
Danker-Arndt-Gingrich (BDAG), Liddell-Scott
(LS) and Louw-Nida (LN). My goal will be to
identify the core meaning of Øστερέω and the
sense relations it possesses with words in its
semantic domain, namely, ¢λλ£σσω and
περρισσεÚω. I will also offer comments on the
word’s usage within the Pauline corpus, the
broader New Testament and several of its
occurrences in Greek outside of the New
Testament. Finally, I will conclude with a note
on the exegetical significance of translating
Øστεροũνται ‘to lack’ in Romans.
English Translations of
Øvxftf́~: A Curious History
The first English Bible to adopt the rendering
‘to fall/come short’ for Øστεροũνται was the
3  Robert Jewett, Romans: A Commentary (Hermeneia 59;
Minneapolis: Fortress, 2007), 279-80; Douglas Moo, The
Epistle to the Romans (NICNT; Grand Rapids: Eerdmans,
1996), 226-27; F.F. Bruce, Romans (TNTC; Downers
Grove: IVP, 2nd edn, 2008), 97; Leon Morris, The Epistle to
the Romans (PNTC; Grand Rapids: Eerdmans, 1988), 176-
77; Karl Barth, The Epistle to the Romans (GB 261; Oxford:
Oxford University, 1968), 100-101.
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1611 King James Version (KJV). Interestingly,
at least three earlier English translations—the
Wycliffe (1382-1395), Tyndale (1524) and
Geneva (1560) Bibles—each took the Greek
verb along the lines for which I argue in this
article: ‘for alle men synneden, and han nede to
the glorie of God’, (Wycliffe);4 ‘all lacke the
prayse that is of valoure before God’ (Tyndale);
and ‘all haue sinned, and are depriued of the
glorie of God’ (Geneva). Additionally, Jacques
leFevres d’Étaples in French (1530) and Martin
Luther in German (1534) both rendered
Øστεροũνται with a similar semantic force:
‘Certes il ny a nulle difference: car tous on
peche & ont besoing [“are in need”] de la gloire
de Dieu’ (Jacques leFevres d’Étaples); and ‘Sie
sind allesamt Sünder und ermangeln [“lack”]
des Ruhmes, den sie bei Gott haben sollten’
(Luther). Yet, in spite of these early renderings
in English, French and German every English
translation, except three,5 has translated
Øστεροũνται ‘to fall/come short’ since the time
of the KJV’s production. This change that took
place at the KJV’s onset, and its subsequent pre-
dominance, strongly suggests that modern
English versions have taken their translational
cue from the KJV rather than offering a transla-
tion of Øστεροũνται in the light of fresh lexical
study.6 The fact that so many of the English ver-
sions contain the exact same wording—whether
literalistic, dynamic equivalent or paraphrastic
in their translation philosophy—also points to
this. In other words, it seems the KJV has been
4  Italics in the following translations are mine.
5  The three exceptions are: Douay-Rheims Bible (‘need’),
NJB (‘lack’), and NAB (‘are deprived’), all of which belong
to the Catholic tradition.
6  Forexample, to some extent, the editors of the ESV admit
this when they say in their Preface, ‘The words and phrases
[of the ESV] themselves grow out of the Tyndale-King James
legacy’. Thus, while the ESV ‘weighs its wording against
the original Greek’, the style and how the words come
together largely reflects the King James heritage. However,
this seems to be an inconsistent approach to translation.
Attempts to be overly faithful to prior English translations
at the expense of fresh reflection on the Greek text will only
perpetuate unhelpful, or even inaccurate, translations.
Cirafesi 431
the controlling influence for translating Rom.
3:23, not the Greek text.
What Do Greek Lexica Say
about Øvxftf́~?
The major Greek lexica give approximately
five meanings for Øστερέω.7 For example,
BDAG’s listings are: (1) ‘to miss out on some-
thing through one’s own fault’, (2) ‘to be in
short supply’, (3) ‘to be in need’, (4) ‘to be
lower in status’, and (5) ‘to experience defi-
ciency in something advantageous or desira-
ble’. BDAG include the usage of Øστερέω in
Rom. 3:23 in category (5). However, this cate-
gory is somewhat of a conflation of categories
(1) and (3).8 This is seen in the glosses that are
given for it—‘lack, be lacking, go without,
come short of’—and in the subcategories that
are formed. Subcategory (5a.) includes
instances of Øστερέω in the active voice, such
as in Matt. 19:20 (‘What do I still lack
[Øστερω̃]?’), which BDAG translate ‘in what
respect do I still fall short’.9 Subcategory (5b.)
includes instances of Øστερέω in the middle/
passive voice + the genitive case, for which
Rom. 3:23, Diog. 5:13 and Ign. Eph. 5:2 are
listed as examples.10 Although BDAG offer no
7  See BDAG, 1043-44; LS, 1905-1906; LN, 13.21, 57.37,
65.51, 87.65 (these numbers represent semantic domains).
8  BDAG
itself notes that category (3b.) could also fit
under (5).
9  Contextual factors, such as the presence of œτι (‘yet,
still’), the previous clauses π£ντα ταũτα ™fÚλαξα (‘I have
kept all these things’) and τ£ρησον τ£ς ™ντολ£ς (‘keep the
commandments’, v. 17) indicate that Øστερw̃ has the sense
of ‘falling short’ of a standard or goal, in this case, eternal
life.
10  Diog. 5:13: ΠτωχεÚουσι, κα… πλουτ…ζουσι πολλοÚς·
π£ντων Øστεροũνται, κα… ™ν πãσι περισσεÚουσιν (‘They
are poor, yet they enrich many; they lack everything, yet in
everything they abound’); Ign. Eph. 5:2 μηδε…ς πλαν£σθω·
™£ν μh́ τις ™ντÕς Æ̃ τοũ θυσιαστηρ…ου, Øστερεĩται τοũ ¥ρτου
τοũ θεοũ (‘Let no one be lead astray. Unless someone is
within the bounds of the alter, he lacks the bread of God’).
It is also important to note that in the Diognetus text there
is a clear opposition of antonymy between Øστεροũνται and
περισσεÚουσιν.
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translation, it is evident that Rom. 3:23 falls
within the notion of ‘to lack’ or ‘need’.11 The
difference between the two subcategories seems
to be that of agency. Whereas (5a.) evinces the
subject’s activity of falling short of something
needed, (5b.) expresses a state of lack or need
for the subject. The distinction appears to hold
in most cases in the New Testament12 although
the majority of the word’s occurrences in the
middle/passive voice do not possess a compli-
ment. Additionally, it is important to mention
that (5b.) notes the sense-relation of antonymy
between Øστερέω and περισσεÚω.
In view of this, I think BDAG have, overall,
handled Øστερέω well, even briefly noting its
sense and grammatical relationships with other
words. This demonstrates that, at least on some
level, the lexicon was concerned with the
word’s usage in various linguistic environ-
ments, and has not simply forced the word into
a prefabricated category of meaning. This does
not seem to be the case with LS, however, who
assign Øστερέω in Rom. 3:23 to the category of
‘to fail to obtain’,13 while offering no comment
on any patterns of its actual usage.
However, in dealing with the various senses and
sense-relations of Øστερέω, the most helpful lexi-
con is LN. The most accommodating feature of LN
is the manner in which they make accessible the
meaning relations that exist between lexical items.
That is, the lexical system of New Testament Greek
is opened up, allowing the lexicographer to exam-
ine a word in the light of its oppositions to other
words that could have been chosen.
With regard to Øστερέω, LN place it in four
semantic domains:14 13.21 (Be, Become, Exist,
11  I
think Moo has misread BDAG in this regard (see Moo,
Romans, 226 n. 33).
12  Luke22:35 is perhaps debatable: μ¾ τινος Øστερ»σατε;
(‘Did you fall short [i.e., become needy] of anything?’).
13  LS, 1095.
14  Onthe domain classification procedure, see J.P Louw
and Eugene Nida, Lexical Semantics of the Greek New
Testament: A Supplement to the Greek-English Lexicon of
the New Testament Based on Semantic Domains (Atlanta:
Scholars, 1992), 107-14.
432 The Expository Times 123(9)
or Happen), 57.37 (Posses, Transfer, Exchange),
65.51 (Value) and 87.65 (Status). While
Øστερέω in Rom. 3:23 is not noted for any cat-
egory, the most interesting feature of LN’s
semantic classification is that Øστερέω and the
verbs ¢λλ£σσω (Rom. 1:23) and περρισσεÚω
(Rom. 3:7) have a common grouping within
Domain 57 (57.24 [Have Sufficient], 57.37
[Need or Lack] and 57.142 [Exchange]). As LN
note, this domain ‘comprises the meanings of
events and related states involving ownership
or possession of objects, whether temporary or
permanent, movable or immovable, tangible or
intangible’.15 Within this domain, Øστερέω (‘to
lack, to be in need of, to be in want’) and
περρισσεÚω (‘to have [much] more than
enough, to have an overabundance’) have a
relation of antonymy,16 while Øστερέω shares
with ¢λλ£σσω (‘to exchange, substitute’) the
semantic element of ‘possession’; the former
denotes a lack of possession and the latter an
exchange of possession.
LN’s classification indicates that these three
words in Romans ought to be understood in
relationship to one another under the semantic
umbrella of ‘possession’. This is seen further in
that all verbs are in a grammatical relation to
the phrase ‘the glory of God’: ¢λλ£σσω and
Øστερέω are found in Predicate-Compliment
structures, and περ…σσεÚω is found in a
Predicate-Adjunct structure.17 If one agrees
with LN’s classification of these words as verbs
of possession, then Øστερέω in Rom. 3:23
should be understood as ‘to lack possession of’,
not ‘to fail to obtain’.
15  LN, 558 n. 1.
16  Onthe notion of antonymy, see D.A. Cruse, Lexical
Semantics (CTL; Cambridge: Cambridge University,
1986), 204-6 and John Lyons, Introduction to Theoretical
Linguistics (Cambridge: Cambridge University, 1968),
463-66.
17  1:23: ½λλαξαν τ¾ν δóξαν τοũ ¢fθ£ρτου θεοũ (‘they
exchanged the glory of the incorruptible God’); 3:7:
™περ…σσευσεν ε„ς τ¾ν δóξαν αÙτοũ (‘abound to his [God’s]
glory’; 3:23: Øστεροũνται τη̃ς δóξης τοũ θεοũ (‘[all] lack
the glory of God’).
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Øvxftf́~ in Paul
The usage of Øστερέω in other Pauline texts sup-
ports the claims that have been made thus far.
While Øστερέω occurs only once in Romans,
Paul does seem to have a familiarity with the
word, as eight of its sixteen New Testament
occurrences are found in the undisputed letters.18
Besides Rom. 3:23, the word is found in five
other places in the middle/passive voice (1 Cor.
1:7; 8:8; 12:24; 2 Cor. 11:9; Phil. 4:12), with
each occurrence carrying the sense ‘to lack pos-
session of’. This is particularly established based
on the sense-relations that Øστερέω possess with
words and phrases in the surrounding context.19
On the other hand, the only two Pauline uses
of the word in the active voice are in 2 Cor. 11:5
and 12:11, both of which are almost identical
statements: ‘For I consider to fall short of
(Øστερηκέναι) nothing of the chief apostles’,
and ‘[f]or I fell short of (Øστέρησα) nothing of
the chief apostles’.20 Here ‘possession’ is still at
the semantic core of the word’s usage. However,
since the scenario of the text concerns Paul’s
defense of his apostleship and the question of
18  Paul:
Rom. 3:23; 1 Cor. 1:7; 8:8; 12:24; 2 Cor. 11:5, 9;
12:11; Phil. 4:12. Other NT texts: Matt. 19:20; Mark 10:21;
Luke 15:14; 22:35; John 2:3; Heb. 4:1; 11:37; 12:15.
19  In1 Cor. 1:5-7, Paul gives thanks to God because the
Corinthians ‘were made rich’ (™πλουτ…σθητε) in Christ,
with the result that they ‘do not lack’ (μ» Øστερεĩσθαι)
in any spiritual gift. With regard to the question of the
advantage or disadvantage of eating food sacrificed to
idols, Paul says in 1 Cor. 8:8 ‘if we do not eat, we do not
lack (Øστεροũμεθα) [any advantage], nor if we do eat,
do we abound (περισσεÚομεν) [in advantage]’. In 1 Cor.
12:24, the respectable ones in the body of Christ ‘have
no need (οÙ χρε…αν œχει) [of presentability]’, but God has
united the body together by giving ‘more abundant honor
to the one who lacks’ (τwÄ̃ ØτερουμšνwÄ̃ περισσοτšραν δοÝς
τιμ»ν). In 2 Cor. 11:9, while Paul was with the Corinthians,
even though he lacked what he needed (Øστερηθε…ς),
he was not a burden to anyone. Rather, brothers from
Macedonia came and met his ‘needs’ (τó γ£ρ Øστšρημ£
μου προσανεπλ»ρωσαν). In Phil. 4:12, Paul expresses
how he has come to know the secret of contentment in any
situation, both in times of ‘abundance’ (περισσεÚειν) and
in times of ‘lack’ (Øστερεĩσθαι).
20  Translations are mine.
Cirafesi 433
whether or not he ‘measures up’ to those known
as ‘super-apostles’, whatever he might ‘lack’
in comparison to these apostles can be under-
stood as ‘falling short’ of them.21 Thus, we can
see a distinction in sense for Øτερέω that is
dependent on whether or not it is in the active
or middle/passive voice, at least within Paul
and the New Testament.
The Exegetical Significance of
Øvxftqỹoxak Romans 3:23
Commentators have recognized the exegetical
and theological impact that translating
Øστεροũνται has on Rom. 3:23.22 If understood
as ‘to fall short’,23 then Paul could be construed
to mean that all people, whether Jew or Gentile,
have failed to reach ‘the transcendent standard
of [God’s] honor’.24 In this sense, Øστεροũνται
τh̃ς δóξης τοũ θεοũ communicates the idea that
human beings do not live up to God’s moral
21  The different sense modulations of the core semantic
component of Øστερšω in the active and middle/passive
forms are seen in at least six of its eight other occurrences
in the New Testament. For example, in Matt. 19:20, after
affirming his complete obedience to the law, the young
ruler asks Jesus,‘In what way do I still fall short (Øστερw̃)
[of eternal life]?’ (cf. Øστερεĩ in Mark 10:21; Øστερηκšναι
in Heb. 4:1; and Øστερw̃ν in Heb. 12:15). In Luke 15:14,
when the younger son had spent all his money he began to
‘lack’, that is, ‘be in need’ (Øστερεĩσθαι; cf. ØστεροÚμενοι
in Heb. 11:37). However, while the distinction holds for
the New Testament, this does not always seem to be the
case outside the New Testament, where active and middle/
passive forms are used to express either modulation. See, for
example, Joannis Prodromi, Typ. mon. 175:22: ‘The brothers
lack (Øστερoou^nta) the things which are needed because of
the diminution of the monastery activities’, but Clement of
Alexandria, Ecl. 12:1:2: ‘For neither have we taken possession
of everything, nor do we lack (Øστεροũμεν) anything, but
rather we have partaken a sort of ‘downpayment’ of the
eternally good things and the Father’s wealth’.
22  See, for example, TDNT, 8:596-8, 596 n. 21.
23  Examples of such commentators are Jewett, Romans,
279-80; Moo, Romans, 226-27 (who, oddly, recognizes that
the verb in the middle/passive regularly means ‘to lack’);
Bruce, Romans, 97; Morris, Romans, 176-77; and Barth,
Romans, 100-101.
24  So Jewett, Romans, 280.
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standard, that is, ‘his glory’.25 On the other
hand, if understood in terms of ‘to lack posses-
sion’, Paul could mean that God’s glory is
something that human beings simply do not
possess.26
The latter of these two options is favorable.
‘Yστεροũνται τh̃ς δóξης τοũ θεοũ expresses the
notion that because ‘all people sin’,27 whether
Jew or Gentile, all people ‘lack the glory of
God’.28 This brings two further points to light.
First, Øστεροũνται τh̃ς δóξης τοũ θεοũ acts as a
cohesive tie between 3:23 and ½λλαξαν τ¾ν
δóξαν τοũ ¢fθ£ρτου θεοũ in 1:23. That is to say,
although Paul targets Gentiles in 1:18-32 as
those who have foolishly traded away the glory
of God, his point in 3:23 is that all people,
whether Jew or Gentile, lack the glory of God
because of the pervasiveness of sin. Second, the
clauses in 1:23 and 3:23 should be seen in oppo-
sition to what Paul says in 3:7: ‘Now if the truth
of God, by my lie, abounds (™περ…σσευσεν) to
his glory, why am I still judged as a sinner?’
Here, by using the meaning relations that exist
between the verbs ¢λλ£σσω, Øστερέω and
περισσεÚω, and by drawing upon their gram-
matical linkage with δóξα θεοũ, Paul establishes
a dichotomy between divine activities and
human activities with reference to the glory of
God. As is seen in 1:23 and 3:23, human sin
leads to a lack of God’s glory, but, as in 3:7,
25  SeeTDNT, 8:596 n. 21 for an alternative understanding
of ‘glory’ with this rendering of Øστερšω.
26  Examplesof commentators who take this view are
James D.G. Dunn, Romans (2 vols; WBC 38; Nashville:
Nelson, 1988), I, 167-68; Franz J. Leenhardt, The Epistle
to the Romans (London: Lutterworth, 1961), 100; Barrett,
A Commentary on the Epistle to the Romans (BNTC;
Peabody, MA: Hendrickson, 1991), 70-71.
27  ¼μαρτον (‘sin’) likely has the function of a ‘gnomic’
aorist, on which see Stanley E. Porter, Idioms of the Greek
New Testament (Sheffield: Sheffield Academic, 2nd edn,
1994), 38.
28  Here Paul may be using δÒξα to refer to the glory with which
Adam was created and possessed before the fall (see Dunn,
Romans, I, 167-68; Apoc Mos 21:6: ‘You [Eve] have estranged
me [Adam] from the glory of God (τη̃ς δÒξης τοũ θεοũ)’.
434 The Expository Times 123(9)
God’s own truth and faithful activity leads to an
abundance of it.29
Conclusion
In the light of the above study, Øστεροũνται τh̃ς
δóξης τοũ θεοũ in Rom. 3:23 ought to be trans-
lated and interpreted as ‘all lack the glory of
God’. This rendering takes into consideration
the word’s sense and grammatical relationships
and its core semantic component in the context
of the broader discourse, which are both crucial
principles for any lexicographical analysis. This
paper, then, encourages modern English transla-
tions to resist being over-influenced by the
KJV’s renderings and go back to the original
(perhaps even the original English!), and replace
‘all fall short’ with ‘all lack the glory of God’.
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