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Romans 3

Rom. 3:9 KJV (With Strong’s)

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9
What
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
then
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
both
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
Jews
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)
and
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
Gentiles
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
all
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
under
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
sin
hamartia (Greek #266)
a sin (properly abstract)
KJV usage: offence, sin(-ful).
Pronounce: ham-ar-tee'-ah
Origin: from 264
;
δ
charged.

More on:

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Gentiles,
Jew,
Sin

Cross References

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Ministry on This Verse

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what then.
Rom. 3:5• 5But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man) (Rom. 3:5)
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Rom. 6:15• 15What then? shall we sin, because we are not under the law, but under grace? God forbid. (Rom. 6:15)
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Rom. 11:7• 7What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (Rom. 11:7)
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1 Cor. 10:19• 19What say I then? that the idol is any thing, or that which is offered in sacrifice to idols is any thing? (1 Cor. 10:19)
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1 Cor. 14:15• 15What is it then? I will pray with the spirit, and I will pray with the understanding also: I will sing with the spirit, and I will sing with the understanding also. (1 Cor. 14:15)
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Phil. 1:18• 18What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. (Phil. 1:18)
are we.
Rom. 3:22‑23• 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference:
 23For all have sinned, and come short of the glory of God; (Rom. 3:22‑23)
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Isa. 65:5• 5Which 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)
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Luke 7:39• 39Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. (Luke 7:39)
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Luke 18:9‑14• 9And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
 10Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
 11The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
 12I fast twice in the week, I give tithes of all that I possess.
 13And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
 14I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. (Luke 18:9‑14)
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1 Cor. 4:7• 7For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it? (1 Cor. 4:7)
proved.
Gr. charged.
Rom. 1:28‑32• 28And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
 29Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
 30Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
 31Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
 32Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. (Rom. 1:28‑32)
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Rom. 2:1‑16• 1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.
 2But we are sure that the judgment of God is according to truth against them which commit such things.
 3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?
 4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
 5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
 6Who will render to every man according to his deeds:
 7To them who by patient continuance in well doing seek for glory and honor and immortality, eternal life:
 8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
 9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
 10But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
 11For there is no respect of persons with God.
 12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
 13(For not the hearers of the law are just before God, but the doers of the law shall be justified.
 14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
 15Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)
 16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. (Rom. 2:1‑16)
that they.
Gal. 3:10,22• 10For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
 22But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. (Gal. 3:10,22)
• 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: Romans 3:9-20” 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: Romans 3:9-20” by B. Anstey)

J. N. Darby Translation

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9
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

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9
What then? are we bettera? Not at all; for we have before charged both Jews and Greeks with being all under sin,

WK Translation Notes

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a
Some render it "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. In the present instance the middle voice suits the force intended, far more than the active "are we on our part better?" And the context favours this rendering.