Rom 3:9-18 | RWP | e4.org | What then? ( τ ουν? ). Paul's frequent query, to be taken with verses , . Are we in worse case than they? ( προεχομεθα? ). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it. No, in no wise ( ου παντως ). "Not at all." See . We before laid to the charge ( προηιτιασαμεθα ). First aorist middle indicative of προαιτιαομα , to make a prior accusation, a word not yet found anywhere else. Paul refers to for the Greeks and for the Jews. The infinitive εινα with the accusative παντας is in indirect discourse. Under sin ( υπο αμαρτιαν ). See ; .

‏ Romans 3:9-18

What then? ( τ ουν? ). Paul's frequent query, to be taken with verses 1, 2.

Are we in worse case than they? ( προεχομεθα? ). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. So the point remains unsettled. The papyri throw no light on it.

No, in no wise ( ου παντως ). "Not at all." See 1Co 5:10.

We before laid to the charge ( προηιτιασαμεθα ). First aorist middle indicative of προαιτιαομα, to make a prior accusation, a word not yet found anywhere else. Paul refers to 1:18-32 for the Greeks and 2:1-29 for the Jews. The infinitive εινα with the accusative παντας is in indirect discourse.

Under sin ( υπο αμαρτιαν ). See Ga 3:22; Ro 7:14.

As it is written ( καθως γεγραπτα οτ ). Usual formula of quotation as in verse 4 with recitative οτ added as in verse 8. Paul here uses a catena or chain of quotations to prove his point in verse 9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12 come from Ps 14:1-3; first half of 13 as far as εδολιουσαν from Ps 4:9, the second half from Ps 140:3; verse 14 from Ps 10:7; 15-17 from an abridgment of Isa 59:7f.; verse 18 from Ps 35:1. Paul has given compounded quotations elsewhere (2Co 6:16; Ro 9:25f.,27f; 11:26f.,34f.; 12:19f.). Curiously enough this compounded quotation was imported bodily into the text (LXX) of Ps 14 after verse 4 in Aleph B, etc.

There is none righteous, no, not one ( ουκ εστιν δικαιος ουδε εις ). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

That understandeth ( συνιων ). Present active participle of συνιω, late omega form of -μ verb συνιημ, to send together, to grasp, to comprehend. Some MSS. have the article ο before it as before εκζητων (seeking out).

They are together become unprofitable ( αμα ηχρεωθησαν ). First aorist passive indicative of αχρεοω. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read ηχρειωθησαν from αχρειος, useless ( α privative and χρειος, useful) as in Lu 17:10; Mt 25:30, but Westcott and Hort print as above from the rarer spelling αχρεος. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot).

No, not so much as one ( ουκ εστιν εως ενος ). "There is not up to one."

Throat ( λαρυγξ ). Old word, larynx.

Open sepulchre ( ταφος ανεωιγμενος ). Perfect passive participle of ανοιγω, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd).

They have used deceit ( εδολιουσαν ). Imperfect (not perfect or aorist as the English implies) active of δολιοω, only in LXX and here in the N.T. from the common adjective δολιος, deceitful (2Co 11:13). The regular form would be εδολιουν. The -οσαν ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in ειχοσαν in the N.T. (Joh 15:22, 24). "They smoothed their tongues" in the Hebrew.

Poison ( ιος ). Old word both for rust (Jas 5:3) and poison (Jas 3:8).

Of asps ( ασπιδων ). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips ( χειλη ), often in LXX, only here in N.T. Genitive case after γεμε (is full).

To shed ( εκχεα ). First aorist active infinitive of εκχεω, to pour out, old verb with aorist active εξεχεα.

Destruction ( συντριμμα ). Rare word from συντριβω, to rub together, to crush. In Le 21:19 for fracture and so in papyri. Only here in N.T.

Misery ( ταλαιπωρια ). Common word from ταλαιπωρος (Ro 7:24), only here in the N.T.

The way of peace ( οδον ειρηνης ). Wherever they go they leave a trail of woe and destruction (Denney).

Before ( απεναντ ). Late double compound ( απο, εν, αντ ) adverbial preposition in LXX and Polybius, papyri and inscriptions. With genitive as here.