Rom. 3:9 KJV (With Strong’s)

tis (Greek #5101)
an interrogative pronoun, who, which or what (in direct or indirect questions)
KJV usage: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why.
Pronounce: tis
Origin: probably emphatic of 5100
oun (Greek #3767)
(adverbially) certainly, or (conjunctionally) accordingly
KJV usage: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore.
Pronounce: oon
Origin: apparently a primary word
? are we better
proechomai (Greek #4284)
to hold oneself before others, i.e. (figuratively) to excel
KJV usage: be better.
Pronounce: pro-ekh-om-ahee
Origin: middle voice from 4253 and 2192
than they? No
ou (Greek #3756)
the absolute negative (compare 3361) adverb; no or not
KJV usage: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but. See also 3364, 3372.
Pronounce: oo
Origin: οὐκ (ook), and (before an aspirate) οὐχ (ookh) a primary word
, in no wise
pantos (Greek #3843)
entirely; specially, at all events, (with negative, following) in no event
KJV usage: by all means, altogether, at all, needs, no doubt, in (no) wise, surely.
Pronounce: pan'-toce
Origin: adverb from 3956
: for
gar (Greek #1063)
properly, assigning a reason (used in argument, explanation or intensification; often with other particles)
KJV usage: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet.
Pronounce: gar
Origin: a primary particle
we have before δproved
proaitiaomai (Greek #4256)
to accuse already, i.e. previously charge
KJV usage: prove before.
Pronounce: pro-ahee-tee-ah'-om-ahee
Origin: from 4253 and a derivative of 156
kai (Greek #2532)
and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
KJV usage: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet.
Pronounce: kahee
Origin: apparently, a primary particle, having a copulative and sometimes also a cumulative force
Ioudaios (Greek #2453)
Judaean, i.e. belonging to Jehudah
KJV usage: Jew(-ess), of Judaea.
Pronounce: ee-oo-dah'-yos
Origin: from 2448 (in the sense of 2455 as a country)
te (Greek #5037)
both or also (properly, as correlation of 2532)
KJV usage: also, and, both, even, then, whether. Often used in composition, usually as the latter participle.
Pronounce: teh
Origin: a primary particle (enclitic) of connection or addition
Hellen (Greek #1672)
a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew
KJV usage: Gentile, Greek.
Pronounce: hel'-lane
Origin: from 1671
, that they are
einai (Greek #1511)
to exist
KJV usage: am, was. come, is, X lust after, X please well, there is, to be, was.
Pronounce: i'-nahee
Origin: present infinitive from 1510
pas (Greek #3956)
apparently a primary word; all, any, every, the whole
KJV usage: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever.
Pronounce: pas
Origin: including all the forms of declension
hupo (Greek #5259)
under, i.e. (with the genitive case) of place (beneath), or with verbs (the agency or means, through); (with the accusative case) of place (whither (underneath) or where (below) or time (when (at))
KJV usage: among, by, from, in, of, under, with. In the comparative, it retains the same general applications, especially of inferior position or condition, and specially, covertly or moderately.
Pronounce: hoop-o'
Origin: a primary preposition
hamartia (Greek #266)
a sin (properly abstract)
KJV usage: offence, sin(-ful).
Pronounce: ham-ar-tee'-ah
Origin: from 264

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Cross References


Ministry on This Verse

what then.
are we.
Rom. 3:22‑23• 22righteousness of God by faith of Jesus Christ towards all, and upon all those who believe: for there is no difference;
23for all have sinned, and come short of the glory of God;
(Rom. 3:22‑23)
Isa. 65:5• 5who say, Stand by thyself, come not near to me; for I am holier than thou. These are a smoke in my nose, a fire that burneth all the day. (Isa. 65:5)
Luke 7:39• 39And the Pharisee who had invited him, seeing it, spoke with himself saying, This person if he were a prophet would have known who and what the woman is who touches him, for she is a sinner. (Luke 7:39)
Luke 18:9‑14• 9And he spoke also to some, who trusted in themselves that they were righteous and made nothing of all the rest of men, this parable:
10Two men went up into the temple to pray; the one a Pharisee, and the other a tax-gatherer.
11The Pharisee, standing, prayed thus to himself: God, I thank thee that I am not as the rest of men, rapacious, unjust, adulterers, or even as this tax-gatherer.
12I fast twice in the week, I tithe everything I gain.
13And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but smote upon his breast, saying, O God, have compassion on me, the sinner.
14I say unto you, This man went down to his house justified rather than that other. For every one who exalts himself shall be humbled, and he that humbles himself shall be exalted.
(Luke 18:9‑14)
1 Cor. 4:7• 7For who makes thee to differ? and what hast thou which thou hast not received? but if also thou hast received, why boastest thou as not receiving? (1 Cor. 4:7)
Gr. charged.
Rom. 1:28‑32• 28And according as they did not think good to have God in their knowledge, God gave them up to a reprobate mind to practise unseemly things;
29being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, evil dispositions; whisperers,
30back-biters, hateful to God, insolent, proud, boasters, inventors of evil things, disobedient to parents,
31void of understanding, faithless, without natural affection, unmerciful;
32who knowing the righteous judgment of God, that they who do such things are worthy of death, not only practise them, but have fellow delight in those who do them.
(Rom. 1:28‑32)
Rom. 2:1‑16• 1Therefore thou art inexcusable, O man, every one who judgest, for in that in which thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
2But we know that the judgment of God is according to truth upon those who do such things.
3And thinkest thou this, O man, who judgest those that do such things, and practisest them thyself, that *thou* shalt escape the judgment of God?
4or despisest thou the riches of his goodness, and forbearance, and long-suffering, not knowing that the goodness of God leads thee to repentance?
5but, according to thy hardness and impenitent heart, treasurest up to thyself wrath, in the day of wrath and revelation of the righteous judgment of God,
6who shall render to each according to his works:
7to them who, in patient continuance of good works, seek for glory and honour and incorruptibility, life eternal.
8But to those that are contentious, and are disobedient to the truth, but obey unrighteousness, there shall be wrath and indignation,
9tribulation and distress, on every soul of man that works evil, both of Jew first, and of Greek;
10but glory and honour and peace to every one that works good, both to Jew first and to Greek:
11for there is no acceptance of persons with God.
12For as many as have sinned without law shall perish also without law; and as many as have sinned under law shall be judged by law,
13(for not the hearers of the law are just before God, but the doers of the law shall be justified.
14For when those of the nations, which have no law, practise by nature the things of the law, these, having no law, are a law to themselves;
15who shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing or else excusing themselves between themselves;)
16in the day when God shall judge the secrets of men, according to my glad tidings, by Jesus Christ.
(Rom. 2:1‑16)
that they.
 If then the Jew had advantages, was he therefore better? In no wise: all were shut up under sin, whether Jew or Gentile, as God had already declared. (Romans 1:18-3:20 by J.N. Darby)
 Are we (Jews) better than they (Gentiles)?" He answers his own question, "No, in no wise" (vs. 9a). In this statement, he reduces the three sectors of the human race to one common denominator-they are all sinners. (The Conclusion by B. Anstey)
 The word "proved" (KJV) is not exactly the right translation here. The word in the Greek means "to lay charge against," and should be translated, "We have before charged..." "Before" is referring to the sum of what he has stated in the first couple of chapters of the epistle. "Under sin" not only refers to being under sin's guilt, but also under sin's dominion and sin's judgment. (The Conclusion by B. Anstey)

J. N. Darby Translation

What then? are we better? No, in no wise: for we have before charged both Jews and Greeks with being all under sin:

W. Kelly Translation

What then? are we better? Not at all; for we have before charged both Jews and Greeks with being all under sin1,

WK Translation Notes

are we better?: [The RV renders] προεχόμεθα "are we in worse case than they?" instead of the generally preferred "better," with the marginal alternative of "do we excuse ourselves?" The active voice may mean to have the advantage or surpass, the passive to be excelled; and so Wetstein suggested here, whom substantially the Company follow in their text, whilst giving the view of Hemsterhuis, Venema, Koppe and Wahl, in the margin, founded on one sense of the middle voice as such is beyond question of common usage. As the word occurs but once in the New Testament, we have no direct help to decide; but it has been pointed out that παρέχεσθαι is used (Acts 19:24; Col. 4:1; Titus 2:7) where it differs from παρέχειν only by a delicate shade. Hence in not a few passages there is a conflict of readings between the active and the middle form of verbs, as in Luke 15:9, John 14:23, Acts 23:13. Whether in the simple verb or in its compounds, the active and the middle in some cases approximate, though no doubt each has its appropriate application. In the present instance the middle voice suits the force intended, far more than the active rpoixottep: "are we on our part better?" And as the context favors this rendering, so it condemns the version of the Revisers beyond all others as well as their margin. (Besides, will the Greek even bear the marginal sense, any more than Meyer’s, "what, then have we an excuse?" The verb in this sense demands an object: and hence grammatically Wahl, etc. were compelled to find it in τι. But this construction would require the answer to be, not οἰ π., but οὐδέν.)... And this serves to show the mistaken division here; for verses 19 and 20 close this paragraph, the opening words being bound up with the citations from the law, or Old Testament. (Bible Treasury 13:349)
better: it is pleasant to say we are agreed [with the American correctors of the RV, "better" and omit the marg.] (Bible Treasury 14:351)