Romans 3:10

Authorized King James Version

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As it is written, There is none righteous, no, not one:

Original Language Analysis

καθὼς As G2531
καθὼς As
Strong's: G2531
Word #: 1 of 8
just (or inasmuch) as, that
γέγραπται it is written G1125
γέγραπται it is written
Strong's: G1125
Word #: 2 of 8
to "grave", especially to write; figuratively, to describe
ὅτι G3754
ὅτι
Strong's: G3754
Word #: 3 of 8
demonstrative, that (sometimes redundant); causative, because
Οὐκ none G3756
Οὐκ none
Strong's: G3756
Word #: 4 of 8
the absolute negative (compare g3361) adverb; no or not
ἔστιν There is G2076
ἔστιν There is
Strong's: G2076
Word #: 5 of 8
he (she or it) is; also (with neuter plural) they are
δίκαιος righteous G1342
δίκαιος righteous
Strong's: G1342
Word #: 6 of 8
equitable (in character or act); by implication, innocent, holy (absolutely or relatively)
οὐδὲ no not G3761
οὐδὲ no not
Strong's: G3761
Word #: 7 of 8
not however, i.e., neither, nor, not even
εἷς one G1520
εἷς one
Strong's: G1520
Word #: 8 of 8
one

Analysis & Commentary

As it is written, There is none righteous, no, not one. Paul begins his devastating catena (chain) of Old Testament quotations (vv. 10-18), drawing primarily from the Psalms and Isaiah. Kathos gegraptai (καθὼς γέγραπται, "as it is written") anchors the argument in Scripture's authority. Ouk estin dikaios oude heis (οὐκ ἔστιν δίκαιος οὐδὲ εἷς, "there is no righteous one, not even one")—echoing Psalm 14:1-3 and 53:1-3.

Dikaios (δίκαιος, "righteous") means conforming to God's standard, the opposite of hamartōlos ("sinner"). The emphatic oude heis ("not even one") eliminates all exceptions. Paul uses Israel's own Scriptures to prove universal depravity. This is not hyperbole or exaggeration—it is the Spirit-inspired assessment of human moral standing. No one, by nature, meets God's righteous requirements.

Historical Context

Psalm 14 (repeated as Psalm 53) was Israel's confession of human folly and corruption. Paul applies what Israel said about pagan nations to all humanity, including Israel itself. This hermeneutical move—universalizing texts Israel applied only to Gentiles—undergirds Paul's entire argument.

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