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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 God's righteousness, what shall we say? [Is] God unrighteous who inflicteth wrath? I speak according to man. (Rom. 3:5)
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Rom. 6:15• 15What then? Are we to sin, because we are not under law but under grace? Let it not be. (Rom. 6:15)
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Rom. 11:7• 7What then? That which Israel seeketh after, this it did not obtain, but the election obtained [it]; but the rest were hardened, (Rom. 11:7)
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1 Cor. 10:19• 19What say I then? that an idol-sacrifice is anything, or that an idol is anything? (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; I will sing with the spirit, but I will sing also with the understanding. (1 Cor. 14:15)
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Phil. 1:18• 18What then? Notwithstanding, every way, whether in pretence or in truth, Christ is announced, and in this I rejoice, yea, and I will rejoice; (Phil. 1:18)
are we.
Rom. 3:22‑23• 22even God's righteousness through faith in Jesus Christ unto all, and upon all that believe. For there is no difference;
 23for all sinned, and come short of the glory of God, (Rom. 3:22‑23)
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Isa. 65:5•  (Isa. 65:5)
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Luke 7:39• 39{i}And the Pharisee who had invited him, seeing it, spoke with himself saying,{/i} 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 spoke also to some, who trusted in themselves that they were righteous and made nothing of all the rest [of them], 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 that I acquire.
 13And the tax-gatherer, standing afar off, would not lift up even his eyes to heaven, but was striking upon his breast, saying, God, be merciful to me the sinner.
 14I say unto you, this [man] went down to his house justified rather than that [other]; for everyone who exalteth himself shall be humbled, and he that humbleth himself shall be exalted. (Luke 18:9‑14)
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1 Cor. 4:7• 7For who distinguisheth thee? and what hast thou which thou didst not receive? But if thou didst even receive, why boastest thou as not having received? (1 Cor. 4:7)
proved.
Gr. charged.
Rom. 1:28‑32• 28And even as they disapproved to have God in acknowledgment, God gave them up unto a reprobate mind to do improper things;
 29being filled with all unrighteousness, wickedness, covetousness, malice; full of envy, murder, strife, deceit, ill-will; whisperers,
 30slanderers, God-hated, insolent, haughty, boastful, inventors of evil things, disobedient to parents,
 31void of understanding, faithless, without natural affection, pitiless;
 32which, knowing right well the righteous award of God that they who do such things are worthy of death, not only practice them but also have a fellow-pleasure in those that do [them]. (Rom. 1:28‑32)
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Rom. 2:1‑16• 1Wherefore thou art inexcusable, O man, every one that judgest: for wherein thou judgest the other, 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 that do such things.
 3And dost thou reckon this, O man that judgest those that do such things and practicest them, 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 leadeth thee to repentance?
 5But according to thy hardness and unrepentant heart thou treasurest to thyself wrath in [the] day of wrath and revelation of God's righteous judgment,
 6who shall render to each according to his works:
 7to those that with patience in good work seek for glory and honour and incorruption, eternal life;
 8but to those that are contentious and disobey the truth but obey unrighteousness, wrath and indignation,
 9tribulation and anguish on every soul of man that worketh out evil, both of Jew first and of Greek;
 10but glory and honour and peace to everyone that worketh good, both to Jew first and to Greek;
 11for there is no regard of person with God.
 12For as many as without law have sinned without law also shall perish; and as many as have sinned in law shall be judged by law
 13(for not the hearers of law [are] just with God, but the doers of law shall be justified.
 14For when Gentiles which have no law practice by nature the things of the law, these having no law are a law to themselves;
 15which evince the work of the law written in their hearts, their conscience also joining its testimony and their thoughts also one with another accusing or also excusing)
 16in [the] day when God shall judge the secrets of men according to my gospel by Jesus Christ. (Rom. 2:1‑16)
that they.
Gal. 3:10,22• 10For as many as are of works of law are under curse; for it is written, “Cursed is everyone who doth not continue in all things that are written in the book of the law, to do them;”
 22But the scripture hath shut up all things under sin, that the promise by faith of Jesus Christ might be given to those 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.