Romans 1:18-32, Greek Text

... in the name of the Father, and of the Son, and of the Holy Ghost.  Amen.  Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us.  Amen.  Glory to You, our God, Glory to You.

O Heavenly King, the Comforter, the Spirit of truth, You are everywhere and fill all things, Treasury of blessings, and Giver of life: come and abide in us, and cleanse us from every impurity, and save our souls, O Good One.

Holy God, Holy Mighty, Holy Immortal, have mercy on us (three times).

Glory be to the Father, and to the Son, and to the Holy Ghost, as it is now, was in the beginning, and ever shall be, world without end.  Amen.

The Epistle

Romans 1:18-32

₁₈ Ἀποκαλύπτεται[1] γὰρ[2] ὀργὴ[3] Θεοῦ[4] ἀπ’[5] οὐρανοῦ[6] ἐπὶ[7] πᾶσαν[8] ἀσέβειαν[9] καὶ[10] ἀδικίαν[11] ἀνθρώπων[12] [13] τῶν τὴν ἀλήθειαν[14] ἐν[15] ἀδικίᾳ²⁹ κατεχόντων[16], ₁₉ διότι[17] τὸ γνωστὸν[18] τοῦ Θεοῦ²² φανερόν[19] ἐστιν[20] ἐν³³ αὐτοῖς[21]: ὁ Θεὸς²² γὰρ^{20 [22]} αὐτοῖς³⁹ ἐφανέρωσεν³⁷: ₂₀ τὰ γὰρ²⁰ ἀόρατα[23] Αὐτοῦ³⁹ ἀπὸ²³ κτίσεως[24] κόσμου[25] τοῖς ποιήμασιν[26] νοούμενα[27] καθορᾶται[28], ἥ[29] τε[30] ἀΐδιος[31] Αὐτοῦ³⁹ δύναμις[32] καὶ²⁸ θειότης²², εἰς[33] τὸ εἶναι³⁸ αὐτοὺς³⁹ ἀναπολογήτους[34], ₂₁ διότι³⁵ γνόντες³⁶ τὸν Θεὸν²² οὐχ[35] ὡς⁴⁷ Θεὸν²² ἐδόξασαν[36] ἢ[37] ηὐχαρίστησαν[38], ἀλλὰ[39] ἐματαιώθησαν[40] ἐν³³ τοῖς διαλογισμοῖς[41] αὐτῶν³⁹ καὶ²⁸ ἐσκοτίσθη[42] ἡ ἀσύνετος[43] αὐτῶν³⁹ καρδία[44],·₂₂ φάσκοντες[45] εἶναι³⁸ σοφοὶ[46] ἐμωράνθησαν[47], ₂₃ καὶ²⁸ ἤλλαξαν[48] τὴν δόξαν⁵⁴ τοῦ ἀφθάρτου[49] Θεοῦ²² ἐν³³ ὁμοιώματι[50] εἰκόνος[51] φθαρτοῦ⁶⁷ ἀνθρώπου³⁰ καὶ²⁸ πετεινῶν[52] καὶ²⁸ τετραπόδων[53] καὶ²⁸ ἑρπετῶν[54].[55]

₂₄ Διὸ[56] [57] παρέδωκεν[58] αὐτοὺς³⁹ ὁ Θεὸς²² ἐν³³ ταῖς ἐπιθυμίαις[59] τῶν καρδιῶν⁶² αὐτῶν³⁹ εἰς⁵¹ ἀκαθαρσίαν[60] τοῦ ἀτιμάζεσθαι[61] τὰ σώματα[62] αὐτῶν³⁹ ἐν³³ αὐτοῖς³⁹ [63], ₂₅ οἵτινες[64] μετήλλαξαν⁶⁶ τὴν ἀλήθειαν³² τοῦ Θεοῦ²² ἐν³³ τῷ ψεύδει[65], καὶ²⁸ ἐσεβάσθησαν²⁷ καὶ²⁸ ἐλάτρευσαν[66] τῇ κτίσει⁴² παρὰ[67] τὸν κτίσαντα⁴²,

ὅς⁴⁷ ἐστιν³⁸ εὐλογητὸς[68] εἰς⁵¹ τοὺς αἰῶνας⁴⁹ ἀμήν[69].

₂₆ Διὰ[70] τοῦτο[71] παρέδωκεν⁷⁶ αὐτοὺς³⁹ ὁ Θεὸς²² εἰς⁵¹ πάθη[72] ἀτιμίας⁷⁹· αἵ⁴⁷ τε⁴⁸ γὰρ²⁰ θήλειαι[73] αὐτῶν³⁹ μετήλλαξαν⁶⁶ τὴν φυσικὴν[74] χρῆσιν[75] εἰς⁵¹ τὴν παρὰ⁸⁵ φύσιν⁹².  ₂₇ Ὁμοίως⁶⁸ τε⁴⁸ καὶ²⁸ οἱ ἄρσενες[76] ἀφέντες[77] τὴν φυσικὴν⁹² χρῆσιν⁹³ τῆς θηλείας⁹¹ ἐξεκαύθησαν[78] ἐν³³ τῇ ὀρέξει[79] αὐτῶν³⁹ εἰς⁵¹ ἀλλήλους⁶⁶, ἄρσενες⁹⁴ ἐν³³ ἄρσεσιν⁹⁴ τὴν ἀσχημοσύνην[80] κατεργαζόμενοι[81] καὶ²⁸ τὴν ἀντιμισθίαν[82] ἣν⁴⁷ ἔδει[83] τῆς πλάνης[84] αὐτῶν³⁹ ἐν³³ ἑαυτοῖς³⁹ [85] ἀπολαμβάνοντες[86].

₂₈ Καὶ²⁸ καθὼς[87] οὐκ⁵³ ἐδοκίμασαν[88] τὸν Θεὸν²² ἔχειν[89] ἐν³³ ἐπιγνώσει[90], παρέδωκεν⁷⁶ αὐτοὺς³⁹ ὁ Θεὸς²² εἰς⁵¹ ἀδόκιμον¹⁰⁶ νοῦν⁴⁵, ποιεῖν⁴⁴ τὰ μὴ⁵³ καθήκοντα[91]; ₂₉ πεπληρωμένους[92] πάσῃ²⁶ ἀδικίᾳ²⁹ [93] πονηρίᾳ[94] πλεονεξίᾳ[95] κακίᾳ[96],[97] μεστοὺς¹¹⁰ [98]φθόνου[99] φόνου[100] ἔριδος[101] δόλου[102] κακοηθείας¹¹⁴, ψιθυριστάς[103], ₃₀ καταλάλους[104], θεοστυγεῖς[105], ὑβριστάς[106], ὑπερηφάνους[107], ἀλαζόνας[108], ἐφευρετὰς[109] κακῶν¹¹⁴, γονεῦσιν[110] ἀπειθεῖς[111], ₃₁ ἀσυνέτους⁶¹, ἀσυνθέτους[112], ἀστόργους[113],[114] ἀνελεήμονας[115];·

₃₂ οἵτινες⁸² τὸ δικαίωμα²⁹ τοῦ Θεοῦ²² ἐπιγινωσκόντες¹⁰⁸ [116], ὅτι⁸² οἱ τὰ τοιαῦτα[117] πράσσοντες[118] ἄξιοι[119] θανάτου[120] εἰσίν³⁸, οὐ⁵³ μόνον[121] αὐτὰ³⁹ ποιοῦντες⁴⁴ [122] ἀλλὰ⁵⁷ καὶ²⁸ συνευδοκοῦσιν[123] [124] τοῖς πράσσουσιν¹³⁶.

[125]

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[1] Ἀποκαλύπτεται, present indicative passive, third singular of ἀποκαλύπτω, a compound of ἀπό + καλύπτω: away from, or the opposite of, to conceal, cover, or hide; ἀποκαλύπτω: to disclose, reveal, uncover; ἀποκαλύπτεται: he, she, or it is revealed.  Romans 1:17, 18; 8:18.  Also related to ἀποκάλυψις: revelation; connotatively: appearance, disclosure, enlightenment (a stretch), manifestation.  Romans 2:5; 8:19; 16:25; Revelation 1:1.

[2] Γάρ, γὰρ, postpositive conjunction or particle: causal, because; more frequently explanatory, for.  Causal phrases seem to prefer ὅτι.  Romans 1:9, 11, 16, 16, 17, 18, 19, 20, 26; 3:2; 4:15; 5:7; 8:7; 15:2, 27; a total of 146 times in Romans, most of which are explanatory, for.  Except for chapter 1, the verses listed use a translation other than for.

[3] Ὀργὴ, feminine nominative singular noun ὀργή, ῆς, ἡ: to provoke to anger or rage, to irritate; anger, indignation, rage, wrath.  Romans 1:18; 2:5, 5, 8; 3:5; 4:15; 5:9; 9:22, 22; 12:19; 13:4, 5.  This word will be problematic for those opposed to finding anything juridical in the New Testament.  However, it must not be wrongly emphasized.  See note 122.

[4] Θεός, Θεοῦ, Θεῷ, Θεόν, masculine nominative, genitive, dative, accusative (respectively) singular noun, more titular than a proper name Θεός, οῦ, ὁ or ἡ: God; from the Hebrew idea: one who leads or grants petitions, an angel, a judge, or ruler; from the Greek idea: a male or female idol; in the Bible: nearly always God, Yahweh, the Supreme Being, the uncreated and consubstantial Trinity; feminine only of idols or judges.  Romans 1:1, 4, 7, 7, 8, 9, 10, 16, 17, 18, 19, 19, 21, 23, 24, 25, 26, 28, 28, 32, a total of 153 times in Romans, more than any book other than Acts.

Θειότης, feminine nominative singular θειότης, τητος, ἡ: godliness, His essence.  Found only here in the New Testament.  However, θεότης at Colossians 2:9.  The translation, Godhead, is entirely connotative and appears to be motivated by the desire to justify the filioque addition to the Nicene Creed.

[5] Ἀπ’, ἀπό, preposition of departure or distance, similar to and synonymous with ἐκ, ἐξ: the Greek expression of the ablative; at, by, from, of, out of, with (instrumental).  Romans 1:7, 18, 20.  Ἀπό emphasizes the distance of separation (they are far apart from, cast away from His presence), while ἐκ, ἐξ emphasizes the source of the separation (they came from, coming from His presence).

[6] Οὐρανοῦ, masculine genitive singular noun οὐρανός, οῦ, ὁ: heaven.  Romans 1:18; 10:6.  Aside from the fact that this word is used some 284 times in the New Testament: thus, a very important word; there is not much to say.  This is one of the key words completing our concept of the Ἔσχατον.

[7] Ἐπὶ, preposition, with the genitive, of place ἐπί: on, in, upon; connotatively: at, by, near, over; with the dative: in, upon, on; connotatively: by, near, over; with the accusative: on, upon; connotatively: to, toward.  Romans 1:10, 18, a total of 32 times in Romans.

[8] Παντὶ, πάσῃ, πᾶσαν, πάντων, πᾶσιν, masculine or neuter dative singular, feminine dative singular, feminine accusative singular, masculine and neuter genitive plural, masculine or neuter dative plural (respectively) adjective πᾶς, πᾶσα, πᾶν: all, connotatively: the whole, every one, man, woman, or thing.  Romans 1:5, 7, 8, 16, 18, 29.

Πάντοτε, adverb from πᾶς, πᾶσα, πᾶν: always.  Romans 1:10.

[9] Ἀσέβειαν, feminine accusative singular noun ἀσέβεια, ας, ἡ, sub its adjective ἀσεβής, έος, οῦς, from ἀσεβέω, a compound of ἀ + σέβομαι: to be without adoration, awe, reverence, veneration (archaic), or worship; specifically: to be without the worship of Yahweh, breach of the first commandments (three in Luther, four usually, five in our adopted numbering), the first table of the Law; ἀσεβής: irreverent, ungodly; ἀσέβεια: an irreverent, or ungodly person, one who does not worship; connotatively: an idolater.  Romans 1:18; 4:5; 5:6; 11:26

Ἐσεβάσθησαν, aorist indicative active, third plural of σεβάζομαι, sub σεβέω or σέβομαι: to adore, be in awe, reverence, venerate, or worship.  Today we draw a distinction between veneration and worship.  Worship is reserved for God alone.  Many other things can be venerated or respected.  Found only here in the New Testament.  See Matthew 15:9; Mark 7:7; Acts 13:43, 50; 16:14; 17:4, 17; 18:7, 13; 19:26.  This word is not preferred for the description of Christian worship.

[10] Καὶ, continuative conjunction καί: and, but, also, even, too, as well; continuing the previous phrase or sentence; connecting two words, connecting a series; coordinating with both … and (τε καὶ, invariably with postpositive τε); emphasizing or marking additional information (also, as well, too); concessive in the prior clause to a contrast with even though … even so, or and … but (καί (with a negative) … ἀλλὰ).  Romans 1:5, 6, 7, 7, 12, 13, 13, 13, 14, 14, 15, 16, 18, 20, 21, 23, 23, 23, 23, 25, 25, 27, 27, 28, 32.

Καί has two main functions in both Greek and Hebrew: it both connects and divides at the same time.  Since the original text is most likely neither punctuated, nor even separated into words: how did the reader know what to read or when to pause?  Since sentences frequently begin with καί; καί may indicate a full stop: both the beginning of a new sentence and the period at the end of the old sentence: it is not usually necessary to translate this sort of καί.  Καί may also connect and divide in a partial stop, a comma, between items in a series.  This process of connecting and dividing takes on other significance when melded with other conjunctions.  To the Greek ear, these are simply so many ands.  Yet the English ear expects more elaboration: this elaboration must be drawn from the context.  This flexibility and variety make καί into a very profound concept: one we take for granted.

[11] Δικαιοσύνη, feminine nominative singular noun δικαιοσύνη, ης, ἡ, from δίκη, ης, ἡ: justice, right; δικαιοσύνη: justness, righteousness.  Romans 1:17; 3:5, 21, 22, 25, 26; 4:3, 5, 6, 9, 11, 11, 13, 22; 5:17, 21; 6:13, 16, 18, 19, 20; 8:10; 9:28, 30, 30, 30, 31, 31; 10:3, 3, 3, 4, 5, 6, 10; 14:17.

Δίκαιος, masculine nominative singular adjective δίκαιος, αία, αιον, from δίκη: justice; δίκαιος: a just or righteous act, person, or thing.  Romans 1:17; 2:13; 3:10, 26; 5:7, 19; 7:12.

Ἀδικίᾳ, ἀδικίαν, feminine dative and accusative (respectively) singular noun ἀδικία, ας, ἡ, from ἀδικέω, sub ἄδικος, a compound of ἀ + δίκη: without justice; ἀδικέω to act unjustly, especially a breach of the last five commandments, the second table of the Law; ἄδικος: unjustness, unrighteousness; ἀδικία: an injustice.  Romans 1:18, 18, 29; 2:8; 3:5; 6:13; 9:14.  Paul tends to use this noun adjectively: it appears that ἀδικία is either the feminine of ἄδικος, or an alternate spelling, or a dialectical variation of ἄδικος.  Because of substantive use it is unclear which word is the adjective, and which is the noun.  The form ἄδικαιος does not appear in the New Testament.

Δικαίωμα, neuter nominative singular noun δικαίωμα, ατος, τό, from δίκη, ης, ἡ: justice, right; δικαίωμα: a just act, just judgment, a sentence either of acquittal or condemnation.  Luke 1:6; Romans 1:32; 2:26; 5:16, 18; 8:4; Hebrews 9:1, 10; Revelation 15:4; 19:8.

The purpose in giving preference to justness over righteousness, is that righteousness has become a meaningless technical word.  Justness forces the reader to consider what righteousness means.

[12] Ἀνθρώπου, ἀνθρώπων, masculine genitive singular and genitive plural (respectively) noun ἄνθρωπος, οῦ, ὁ, ἡ: the class of mankind including both males and females, man as an individual of class, woman.

[13] Paul’s exact phrase is, “Ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ ἀπ’ οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων.”  Paul did not write, “Ἀποκαλύπτεται γὰρ ὀργὴ Θεοῦ ἀπ’ οὐρανοῦ ἐπὶ πᾶσαν ἀνθρώπων.”  God’s wrath is specifically directed against acts and practices of “ἀσέβειαν καὶ ἀδικίαν” and not against “ἀνθρώπων”, for whom God always and incessantly seeks repentance, confession, absolution, reconciliation, and convictions resulting in changed life.  It is the “ἀσέβειαν καὶ ἀδικίαν” which God seeks to rid from His creation, not His creation itself.

Moreover, Paul has said nothing about the Decalogue; yet, that is exactly what he is preaching: for “ἀσέβειαν” speaks of the first table of the Law, while “ἀδικίαν” speaks to the second table of the Law.  Consequently, it is impossible for Paul to later see a tension between the Law and grace.  What Paul attacks in later chapters is the abuse of the Law: particularly, as it was presented in Talmud, Haggadah, and Halakah.  Paul is especially concerned that other ethnic groups neither be taught to, nor forced to live like Jews.

The Christian Jew knows, better than anybody that ritual observance of the Law is no path of salvation; but the spirit of the Law is the path of salvation, in complete harmony with the good message.  The heart of the good message is that Jesus is the perfect fulfillment of the Law, the perfect man, Who makes the spiritual attainment of the Law’s just demands possible for all people, in Christ.  Now, spiritually, the Law becomes that which is built upon; rather than being that which man is condemned under.

[14] Ἀλήθειαν, feminine accusative singular noun ἀλήθεια, ας, ἡ from its adjective ἀληθής, έος, ές, οῦς, ὁ, ἡ, τό: truthful; ἀλήθεια: truth.  Romans 1:18, 25; 2:2, 8, 20; 3:4, 7; 9:1; 15:8.  Τῶν introduces the whole clause “τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων” in a genitive construct relationship with “ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων”.  Τῶν is followed by the object, a prepositional phrase of manner, with a participle for the verb.  Τῶν also serves as the subject: the ones, the truth, in injustice, are suppressing.

[15] Ἐν, preposition of condition, location, place, or position ἐν: in, among; occasionally with (accompaniment, instrument, or means).  Romans 1:2, 4, 5, 6, 7, 8, 9, 9, 10, 12, 12, 13, 13, 15, 17, 18, 19, 21, 23, 24, 24, 25, 27, 27, 27, 28.

[16] Κατεχόντων, present active participle, masculine genitive plural from κατέχω, a compound of κατά + ἔχω: to hold fast, seize; connotatively: oppress, own, suppress, etc.  Matthew 21:38; Luke 4:42; 8:15; 14:9; John 5:4; Acts 27:40; Romans 1:18; 7:6; 1 Corinthians 7:30; 11:2; 15:2; 2 Corinthians 6:10; 1 Thessalonians 5:21; 2 Thessalonians 2:6, 7; Philemon 13; Hebrews 3:6, 14; 10:32.  The popular interpretation “suppress” appears to be incorrect.  These Godless and unjust persons appear, rather, to be holding the truth captive by means of injustice; which is to say that they pervert, spin, or twist the truth to suit their own vile purposes.  These know very well what the truth is; however, they have skill at misinterpreting or reinterpreting the truth into a lie.  By these means the hold the truth captive to prevent its free use by others.

[17] Διότι, combination preposition-conjunction, διά + ὅτι: emphatically causative, because, through this cause; emphatically explanatory, in as much as.  Luke 1:13; 2:7; 21:28; Acts 10:20; 17:31; 18:10, 10; 22:18; Romans 1:19, 21; 3:20; 8:7; 1 Corinthians 15:9; Galatians 2:16; Philippians 2:26; 1 Thessalonians 2:8; 4:6; Hebrews 11:5, 23; James 4:3; 1 Peter 1:16, 24.

[18] Γνωστὸν, neuter nominative singular adjective γνωστός, ή, όν, from γινώσκω: to know; γνωστός: that which is known.  Romans 1:19.

Γνόντες, aorist active participle, masculine nominative plural from γινώσκω: to know (whether from ethos, logos, or pathos); γνόντες: having known, or knowing.  Romans 1:21; 2:18; 3:17; 6:6; 7:1, 7, 15; 10:19; 11:34.

Ἀγνοεῖν, present active infinitive from ἀγνοέω: to be without knowledge; connotatively: to be ignorant, unaware, or even pure in the sense of being innocent or naive.  Romans 1:13; 2:4; 6:3; 7:1; 10:3; 11:25.

[19] Φανερόν, masculine accusative singular, or neuter nominative or accusative singular adjective or adverb φανερός, ά, όν, from φαίνω: to shine, enlighten; connotatively: to appear, display, make manifest, be visible; φανερός: shining; connotatively: apparent, visible.  Romans 1:19; 2:28, 28; 7:13.  Paul has the Sh^əkinah and/or the Imago Dei in mind (Matthew 1:20; 2:7, 13, 19; 17:2; Mark 9:2; John 1:5; 5:35; Revelation 1:16) but this is probably beyond the understanding of his readers.  John 1:5 and 5:35 make the denotative or explicit meaning clear.

Ἐφανέρωσεν, aorist indicative active, third singular of φανερόω, ά, όν, sub φαίνω: to shine, etc.; φανερόω: to experience the result of shining a bright light; connotatively: to make apparent, to bring to light, make clear, disclose, visible; archaic: to make manifest.  Romans 1:19; 3:21; 16:26.  “The people who sat in darkness have seen a great light (Isaiah 9:2; Matthew 4:16).”

[20] Εἰμί, ἐστιν, ἐστε, εἰσίν, present indicative active, first singular, third singular, second plural, third plural (respectively) of εἰμί: to be; εἰμί: I am; ἐστιν: he, she, or it is; ἐστε: you are all; εἰσίν: they are.  Romans 1:6, 9, 12, 14, 16, 19, 25, 32; 2:2, 11, 28; 3:8, 10, 11, 12, 18, 22; 4:15, 16, 21; 5:14; 6:14, 16; 7:3, 14, 14; 8:9, 9, 24, 34; 9:2; 10:1, 8, 12; 11:1, 6, 13, 23; 13:1, 4, 4; 14:4, 7, 23; 15:14; 16:5.

Εἶναι, present active infinitive of εἰμί: to be.  Romans 1:20, 22; 2:19; 3:9, 26; 4:11, 13, 16; 6:11; 7:3; 8:29; 9:3; 14:14; 15:16; 16:19.

Οὖσιν, present active participle, masculine or neuter dative plural from εἰμί: to be; οὖσιν: to the ones being.  Romans 1:7.

[21] Αὐτός, αὐτή, αὐτό, masculine, feminine, and neuter nominative singular (respectively); αὐτοῦ, masculine or neuter genitive singular (of); αὐτῷ, masculine or neuter dative singular (to); αὐτὰ neuter nominative or accusative plural; αὐτῶν, genitive plural (of); αὐτοῖς, masculine or neuter dative plural (to); αὐτοὺς, masculine accusative plural; the third person personal pronoun αὐτός, ή, ό: he, she, it, his, hers, its, of him, of her, of it, to him, to her, to it, him, her, it, they, theirs, of them, to them, them.  Romans 1:2, 3, 5, 9, 17, 19, 19, 20, 20, 20, 21, 21, 24, 24, 24, 24, 26, 26, 27, 27, 28, 32.

Ἑαυτοῖς, masculine dative plural reflexive pronoun ἑαυτοῦ, ῆς, οῦ: themselves.  Romans 1:27.

We maintain that Greek αὐτός is never a reflexive pronoun; that the third person reflexive pronoun in Greek is invariably ἑαυτός, unused because it is impossible for the nominative in Greek or subjective in English to be reflexive: heself, sheself; only the objective ἑαυτοῦ may be reflexive: himself, herself, itself, themselves; sub ἑαυτοῦ.

If the personal pronoun has reflexive force in the opinion of the translator this will be indicated by [self] after the pronoun.  If the personal pronoun has demonstrative force in the opinion of the translator this will be indicated by [this, that, these, those] after the pronoun.

[22] Westcott, Hort, Tregelles, and the NIV have Θεὸς γὰρ (God for); Robinson, and Pierpont have γὰρ Θεὸς (for God).  This appears to be a grammatical issue in Greek, over whether “for” should be prepositive or postpositive.  It make no translatable difference, because “for” is always prepositive in English.  However, if γὰρ ὁ Θεὸς is intended, then the phrase would read, “for in them God.”

[23] Ἀόρατα, neuter nominative plural adjective ἀόρατος, ή(?), ον, a compound of ἀ + ὁράω: to not see; ἀόρατος: invisible, unseen.  Found only here in Romans.  Romans 1:20; Colossians 1:15, 16; 1 Timothy 1:17; Hebrews 11:27.

[24] Κτίσεως, κτίσει, feminine genitive and dative singular (respectively) noun κτίσις, εως, ἡ, from κτίζω: to create, creation.  Romans 1:20, 25; 8:19, 20, 21, 22, 39.

Κτίσαντα, aorist active participle, masculine accusative singular from κτίζω: to create; κτίσαντα: the one who was creating, the Creator.  Romans 1:25.

[25] Κόσμου, κόσμῳ, masculine genitive singular and dative singular (respectively) noun κόσμος, ου, ὁ: adornment (cosmetic), human race, the Universe, the world, the Roman world.  Romans 1:8, 20; 3:6, 19; 4:13; 5:12, 13; 11:12, 15.  I could not find a plural for κόσμος; evidently, there is no κόσμοι in the Greek way of thinking.  If κόσμος meant the Roman Empire, there would inevitably be κόσμοι representing other Empires.

Given the love of the Romans, and of all the ancients for astrology and astronomy it is difficult to believe that their idea of cosmology was much different than our own; except possibly, that our idea of an event horizon (a term which the ancients would not have used) is expanded from theirs.  When Jesus was born, angels sang.  The acts of God are all cosmic, far exceeding the limits of our event horizon, and fundamentally immeasurable within it.  It is only reasonable to expect that Roman convictions about the Holy Trinity were well known and understood in heaven.  When a people who were so superstitious that they visited the local astrologer to plan their lives; and watched the chickens dance (ex tripudiis [from the "dance" (of birds feeding)]: http://en.wikipedia.org/wiki/Augury) before going into battle: when they learned that Christian conviction was, “ὅλῳ τῷ κόσμῳ,” their thoughts were not limited to the Roman Empire, they were visualizing the Universe.

It is the height of comedy and hilarity that the Greeks and Romans contrasted the ordering of the Universe, with a woman painting her face.

[26] Ποιοῦμαι, present indicative middle, first singular of ποιέω: to do; connotatively: to construct, create, form, make, prepare, ratify; ποιοῦμαι: intensive, I myself do or make, I didn’t delegate it or have someone else do or make it.  Romans 1:9, 28, 32; 2:3, 14; 3:8, 12; 4:21; 7:15, 16, 19, 20, 21; 9:20, 21, 28; 10:5; 12:20; 13:3, 4, 14; 15:26; 16:17.

Ποιεῖν, present active infinitive from ποιέω: to do, etc.

Ποιοῦντες, present active participle, masculine nominative plural from ποιέω: to do, etc.; ποιοῦντες: are doing or making, etc.

Ποιήμασιν, neuter dative plural noun ποιήμα, ατος, τό, from ποιέω: to do, etc.; ποιήμασιν: something done or made, a creature, product, etc.  Romans 1:20.

[27] Νοούμενα, present passive participle, neuter nominative plural from νοέω, sub νοῦς: the intellect, mind, rationality; νοέω: to comprehend, think, understand; νοούμενα: being made noumenal, rationally understood.  Found only here in Romans.  Matthew 15:17; 16:9, 11; 24:15; Mark 7:18; 8:17; 13:14; John 12:40; Romans 1:20, Ephesians 3:4, 20; 1 Timothy 1:7; 2 Timothy 2:7; Hebrews 11:3.  It is the “ἀόρατα” which is “νοούμενα”.  While Paul does not need Plato for support, he is certainly aware that his readers know Plato.  Paul draws his proof from the Platonic distinction between the noumenon and phenomenon.  What Paul does that Plato cannot do, is draw a solid link between God’s noumenal invisibility and creation’s phenomenal tangibility.  For Plato, the noumenal is more than rational; nevertheless, Paul brings it back to earth.  In the Christian worldview, the Eschaton is not a renunciation and withdrawal from the world; but is rather the invasion and conquest of the world.  Christians are not escapists; but are rather members of the invading and conquering army: an army which prevails, not by military prowess, but by peace and prayer.  http://en.wikipedia.org/wiki/Noumenon.  See Behm, Johannes, and Würthwein, Ernst, TDNT, volume 4, pages 948-1022.

Νοῦν, masculine accusative singular noun νοῦς, οῦ, ὁ: the intellect, mind, understanding, to us the seat of knowledge, logic, and perception.  Romans 1:28; 7:23, 25; 11:34; 12:2; 14:5.  However, see νοούμενα above.  In the Greco-Roman worldview, the ability to engage the world of the forms, to engage the noumenon with the νοῦς, without any perceptions from the world of the physical reality, the world of phenomenon.  Paul is attacking this concept of the νοῦς, bringing it back to reality.  Paul will not allow us the comfort of basking in a thought world of abstractions, while our physical sins go unnoticed and untouched.  Such a disconnect is impossible in the Christian worldview.  Now, as Paul addresses the way we have twisted reality (See verse 27, note 172), and it comes as a shock to our minds, because our own sins have been so well hidden in the fog of abstraction.  We have been happy to claim that we are clean, while others are not.  We have been unwilling to confess that we ourselves are a universe filled with every twisted perversion.

[28] Καθορᾶται, present indicative passive, third singular of καθοράω, a compound of κατά + ὁράω: to look down, to see from a standard, to discern, or specify; καθορᾶται: he, she, or it is discerned.  Found only here in the New Testament.  The “καθορᾶται”, that which is discerned by sight, hence distinctly phenomenal, stands in stark contrast to the noumenal.

[29] Ὅς, ἥ, ὃ, masculine, feminine, and neuter nominative singular (respectively); οὗ, masculine or neuter genitive singular (of); ᾧ masculine or neuter dative singular (to); ἣν, feminine accusative singular; ὅ, may also be neuter accusative singular; αἵ, feminine nominative plural; οἷς, masculine or neuter dative plural (to); the relative or interrogative pronoun ὅς, ἥ, ὅ: who, whom, whose, which, why.

Ὡς, adverb, conjunction, or particle from ὅς, ἥ, ὅ: how, why; correlative adverb: about, as, how, like, why; conjunction: how, that, when, why; exclamatory particle: how, why; explanatory particle: accordingly, how, provided that, why.

Romans 1:2, 5, 6, 9, 9, 20, 25, 26, 27.  The difficulty with translating ὅς is seen in the great variety of translation attempts: which (395/11), whom (262/25), that (129/9), who (84/10), whose (53/6), what (42/4), that which (20/1), whereof (13/0), the thing which (10/0), wherewith (9/0), he that (7/0), whereunto (6/0), when (6/0), those things which (5/1), wherein (4/0), and (4/0), such as (3/0), what things (3/0), and he (2/0), whence (2/0), things which (2/0), not translated (9/1), miscellaneous (46/4): the first numeral represents the number of a particular translation found the KJV New Testament; the second numeral represents the number of a particular translation found in Romans.

[30] Τε, conjunction either combining, linking: and; or including, joining: as well as; connotatively: both; τε καί: both … and; emphatic: τε … τε: even the females … even the males; or possibly both the females … both [and] the males.  Romans 1:12, 14, 14, 16, 20, 26, 27; 2:9, 10, 19; 3:9; 7:7; 10:12; 14:8, 8, 8, 8; 16:26; Hebrews 11:32.

[31] Ἀΐδιος, masculine nominative singular noun or adjective ἀΐδιος, ου, ὁ, ἡ, related to ἀεί: without beginning or end, always existing, eternal.  Romans 1:20; Jude 6.  This would be a philosophical term readily understood by educated Greco-Romans.

Αἰῶνας, masculine accusative plural noun αἰών, ῶνος, ὁ: a long, infinite, or significant period of time; an age, eon, or era; Ἄλφα καὶ Ὠμέγα: having a beginning and ending defined by God; connotatively: eternal, everlasting.  Romans 1:25; 9:5; 11:36; 12:2; 16:27; Hebrews 13:20; a total of 199 times in the New Testament.

These very different words are anything but merely synonymous.  We will suggest, but cannot prove, from similarities with Plato and Philo (http://en.wikipedia.org/ wiki/Philo), that ἀΐδιος is the noumenal idea of timelessness, while αἰών expresses the phenomenal idea of timelessness.  It appears that Paul in his clever use of these two terms has married them, thus voiding the philosophical Greek meaning, making them true synonyms.  God is the timeless author of time both in heaven and on earth.  See Sasse, Hermann, TDNT, volume 1, pages 168, and 197-209.

[32] Δύναμις, δυνάμει, feminine nominative and dative (respectively) singular noun δύναμις, εως, ἡ, from δύναμαι: to be able or powerful; δύναμις: ability, power, strong; strength.  Romans 1:4, 16, 20; 8:38; 9:17; 15:13, 19.

[33] Εἰς, preposition of direction εἰς: into; implicitly: in, or unto; here with the connotation for the duty, love, purpose, service or slavery of….  However, none of these do justice to the word: Paul is severed from ordinary life and thrust into a life wherein the “εὐαγγέλιον Θεοῦ”, God’s good message becomes the center of life.  After the Damascus road, Paul can never be the same (Acts 9:1-30).  Romans 1:1, 5, 11, 16, 17, 20, 24, 25, 26, 26, 27, 28.

[34] Ἀναπολογήτους, masculine accusative plural adjective or noun ἀναπολόγητος, ου, ὁ, ἡ, a compound of ἀ + ἀπό + λογέομαι, from ἀπό + λόγος: to make a defense with words, to deliver an apology, especially formally in court; ἀπολογέομαι: to make an apology; ἀπολογία: a defense with words, an apology; ἀναπολόγητος: without words of defense, without apology, defenseless, inexcusable, without excuse.  Romans 1:20; 2:1.

[35] Οὐ, οὐκ, οὐχ, οὐχι, adverb of negation οὐ before consonants, οὐκ before vowels “a lenis”, οὐχ before aspirated vowels, οὐχι: no, not.  Romans 1:13, 16, 21, 28, 32; a total of 117 times in Romans, and 1453 times in the New Testament.

Μὴ, adverb of negation μή: no, not, lest.  Romans 1:28; a total of 67 times in Romans, and 675 times in the New Testament.

According to Dana and Mantey, pages 263-267, οὐ is the stronger “particle” of absolute negation.  In questions, οὐ expects to be confirmed without any dispute.  For this reason alone οὐ is most commonly, but not exclusively found with indicative verbs.  On the other hand, μή is weaker, arbitrary, expects further discussion, leaves the subject open for discussion; and in questions, does not expect to be confirmed, but rather anticipates denial (Luke 6:39).  The combination of the two negatives, οὐ μή, is emphatic: absolutely not (Romans 4:8).  The expression, μὴ γένοιτο, is exclamatory, rather than emphatic: let it never be, or oh, no (Romans 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11).  Γένοιτο, aorist optative active, third singular of γίνομαι: he, she, or it is possible to be born or exist; without any remaining subjunctive force (could, should, would).

[36] Ἐδόξασαν, aorist indicative active, third plural of δοξάζω, sub δοκέω: to think; connotatively: to decree, impose, prescribe a covenant, law, or ordinance; δοξάζω: to glorify; connotatively: to worship.  Romans 1:21; 8:30; 11:13; 15:6, 9.

Δόξαν, feminine accusative singular noun δόξα, ας, ἡ, sub δοκέω: to think, etc.; δόξα: the Glory, the Sh^əkinah.  Romans 1:23; 2:7, 10; 3:7, 23; 4:20; 5:2; 6:4; 8:18, 21; 9:4, 23, 23; 11:36; 15:7; 16:27.

[37] Ἢ, comparative conjunction used after expressed or implied comparatives to further explain or draw out the comparison, or contrast ἤ: either, or, either … or; neither … nor after οὐχ; intensive after ἀλλά or πρίν; pointing an interrogation; in a list where selection is necessary, as opposed to καί where the whole group is in view.  Romans 1:21; 2:4, 15; 3:1, 29; 4:9, 10, 13; 6:3, 16; 7:1; 8:35, 35, 35, 35, 35, 35; 9:11, 21; 10:7; 11:2, 34, 35; 13:11; 14:4, 10, 13, 21.

[38] Εὐχαριστῶ, ηὐχαρίστησαν, present indicative active, first singular, and aorist indicative active, third plural (respectively) of εὐχαριστέω, sub εὐχάριστος, ου, ὁ, ἡ, a compound of εὖ + χάρις, from χαίρω: to cause joy, to rejoice; εὐχάριστος: the expression of good joy, the giving of thanks, the Eucharist; connotatively, beauty, charm, gracefulness, grace; ηὐχαρίστησαν: they gave thanks; εὐχαριστῶ: I give thanks; in modern Greek: thank you; to give thanks.  Romans 1:8, 21; 7:25; 14:6, 6; 16:4.  In Western culture we commonly teach our children to say thank you (be joyous) upon the reception of any gift or grace (joy), and they do as they are bid, even if grudgingly.  It is necessary that children learn to be polite: yet this misses the point.  Receiving of grace is the receiving of joy; and giving of thanks is the expression or giving of joy.  As with all things, “It is more blessed to give than to receive.”  This thanksgiving is the joyful gratitude of a man lost at sea for months, now fished from the brink of death, summoning every fiber in his body to give thanks, filled with joy.  It is the voice of the cancer patient, suffering for years in great pain, who has just discovered that the cancer is gone, completely healed, not just in remission, gone.  It is the expression of joy and relief in finding the lost coin of considerable value, the lost sheep, or the lost child.  It is not the child’s polite, yet ungrateful, thanks, brought forth in grudging obedience.  This is the joy that brings tears to the eyes.  This is the joy of heaven.

[39] Ἀλλὰ, adversative conjunction ἀλλά: but; connotatively: even, even so, however, on the other hand, or, yet; concessive contrast with the prior clause, even though … even so, or and … but (καὶ (with a negative) … ἀλλὰ), other?.  Romans 1:21, 32; 2:13, 29, 29; 3:27, 31; 4:2, 10, 12, 13, 16, 20, 24; 5:14; 6:5; 7:7; 8:37; a total of 69 times in Romans and 636 times in the New Testament.

[40] Ἐματαιώθησαν, aorist indicative passive, third plural of ματαιόω or ματαιόομαι, sub ματαιότης, τητος, ἡ, from μάτην: empty; connotatively: devoid of value, or vain, vanity, especially of religion; ματαιόω or ματαιόομαι: to make empty or vain; ἐματαιώθησαν: they were made empty; connotatively: vain, brought or reduced to vanity.  The verb found only here in the New Testament.  Matthew 15:9; Mark 7:7; Acts 14:15; Romans 8:20; 1 Corinthians 3:20; 15:17; Ephesians 4:17; 1 Timothy 1:6; Titus 1:10 (combined with λόγος); 3:9; James 1:26; 1 Peter 1:18; 2 Peter 2:18.

Once again, we will suggest, but cannot prove, that Paul is continuing to undermine Plato.  In Plato’s noumenon, knowledge is obtainable without the sense perceptions of the phenomenon: sight, smell, sound, taste, touch.  Plato’s idea is so abstract that the concrete ceases to exist, except as a completely distinct reality.  In the Greek philosophical world the noumenon and the phenomenon are adversarial and must be separated, either by denial (Stoicism), or indulgence (Epicureanism), or by other means.  Paul, on the contrary, insists that this is utter nonsense, that the noumenon, without the phenomenon is empty, or foolishness.  Centuries later, Immanuel Kant (1724-1804) will draw a similar conclusion, albeit from a somewhat different angle.

http://en.wikipedia.org/wiki/Immanuel_Kant

[41] Διαλογισμοῖς, masculine dative plural noun διαλογισμός, οῦ, ὁ, from διαλογίζομαι, a compound of διά + λογίζομαι: to settle accounts, either inwardly in the mind, or outwardly or both inwardly and outwardly at the same time, to dialog; connotatively: to dispute, have words, reason; anything that involves λόγος: words; connotatively: a contention, debate, discourse, discussion, dispute, doubt, rationale, reason, thought, word involvement (primarily spoken, λέγω; but possibly written), meditation.  Matthew 15:19; Mark 7:21; Luke 2:35; 5:22; 6:8; 9:46, 47; 24:38; Romans 1:21; 14:1; 1 Corinthians 3:20; Philippians 2:14; 1 Timothy 2:8; James 2:4.

[42] Ἐσκοτίσθη, aorist indicative passive, third singular of σκοτίζω or σκοτίζομαι, sub σκότος, εος, ου, τό: darkness; to be darkened; he, she, it was darkened.  Matthew 24:29; Mark 13:24; Luke 23:45; Romans 1:21; 11:10; Ephesians 4:18; Revelation 8:12; 9:2.  Σκοτίζω is the diametrical opposite of φαίνω.  See note 127.

[43] Ἀσύνετος, ἀσυνέτους, masculine or feminine nominative singular and masculine accusative plural (respectively) adjective or noun ἀσύνετος, ου, ὁ, ἡ, a compound of ἀ + συνετός, from συνίημι, or συνίω: to send together, to have your stuff together; connotatively: to comprehend, perceive, understand; ἀσύνετος: self-contradicted, conflicted, lacking or without comprehension, perception, or understanding; connotatively: bewildered, clueless, confounded, confused, deluded, foggy, imprudent, injudicious, mistaken, misunderstanding, perplexed, uncomprehending.  Matthew 15:16; Mark 7:18; Romans 1:21, 31; 10:19.  This is not a case of foolishness in either the Greco-Roman, or Hebrew sense of the word.  This is a case of divided loyalties, a divided heart, as in the infamous case with Solomon.  These people consider themselves wise, and Solomon is the very definition of wisdom.  Very wise people may still be afflicted with divided loyalties, and become quite self-conflicted.

[44] Καρδία, καρδιῶν, feminine nominative singular and genitive plural (respectively) noun καρδία, ας, ἡ: the heart, the center of the mind: emotionally, rationally, volitionally.  Romans 1:21, 24; 2:5, 15, 29; 5:5; 6:17; 8:27; 9:2; 10:1, 6, 8, 9, 10; 16:18.  The modern idiomatic association of the heart, with the core mental processes is much like the Greco-Roman idiomatic association of the heart.

[45] Φάσκοντες, present active participle, masculine nominative plural from φάσκω: to affirm, assert, proclaim; φάσκοντες: affirming, asserting, proclaiming.  Acts 21:31 (φάσις); 24:9; 25:19; Romans 1:22; Revelation 2:2.

[46] Σοφοὶ, σοφοῖς, masculine nominative plural and masculine or neuter dative plural (respectively) adjective σοφός, ή, όν: wise.  Romans 1:14, 22; 16:19, 27 (only God is truly wise).

[47] Ἐμωράνθησαν, aorist indicative passive, third plural of μωραίνω, sub μωρός, ά, όν: a fool in senseless wickedness, a moron; μωραίνω: to be, or play a fool, moron; ἐμωράνθησαν: they were made fools, morons; connotatively: insipid.  Matthew 5:13; Luke 14:34; Romans 1:22; 1 Corinthians 1:20.  1 Corinthians 1:18, 21, 23; 2:14; 3:19 (μωρία).  Ephesians 5:4 (μωρολογία).  Matthew 5:22; 7:26; 23:17, 19; 25:2, 3, 8; 1 Corinthians 1:25, 27; 3:18; 4:10; 2 Timothy 2:23; Titus 3:9 (μωρός).

[48] Ἀλλήλοις, ἀλλήλους, masculine or neuter dative plural, and masculine accusative plural (respectively) indefinite pronoun or adjective ἄλλος, η, ο: any, any other of the same group, kind, set, or type.  As opposed to ἕτερος, α, ον: any, any other of a different group, kind, set, or type.  Here, one another.  Romans 1:12, 27; 2:15; 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 16:16.

Ἤλλαξαν, aorist indicative active, third plural of ἀλλάσσω or ἀλλάττω, sub ἄλλος: to alter, change, exchange, trade, transform, shift.  Acts 6:14; Romans 1:23; 1 Corinthians 15:51; Galatians 4:20; Hebrews 1:12.

Μετήλλαξαν, aorist indicative active, third plural of μεταλλάσσω, a compound of μετά + ἀλλάσσω or ἀλλάττω: to exchange with; connotatively: not transmute for no alteration or change of essence or substance takes place, to substitute.  Romans 1:25, 26.  The focus of μετά is on group interrelationships.

[49] Ἀφθάρτου, masculine or feminine genitive singular adjective ἀφθάρτος, η, ον, a compound of ἀ + φθαρτός or ἀ + φθείρω: the negative of to corrupt, ruin, spoil; ἀφθάρτος: incorruptible, indestructible.  Romans 1:23; 1 Corinthians 9:25; 15:52; 1 Timothy 1:17; 1 Peter 1:4, 23; 3:4.

Φθαρτοῦ, masculine or feminine genitive singular adjective φθαρτός, ή, όν, from φθείρω: to corrupt, perish, rot, ruin, spoil; φθαρτός: corruptible, perishable.  Romans 1:23; 1 Corinthians 9:25; 15:53, 54; 1 Peter 1:18, 23.

[50] Ὁμοιώματι, neuter dative singular noun ὁμοίωμα, ατος, τό, sub ὅμοιος, οία, οιον: same, similar; likeness, resemblance, similitude, identical.  Romans 1:23; 5:14; 6:5; 8:3; Philippians 2:7; Revelation 9:7.

Ὁμοίως, adverb of relationship from ὅμοιος: same, etc.; ὁμοίως: likewise, in a similar manner, similarly.  Romans 1:27.

[51] Εἰκόνος, feminine genitive singular noun εἰκών, όνος, ἡ: image; connotatively: effigy, icon, likeness.  Matthew 22:20; Mark 12:16; Luke 20:24; Romans 1:23; 8:29; 1 Corinthians 11:7; 15:49, 49; 2 Corinthians 3:18; 4:4; Colossians 1:15; 3:10; Hebrews 10:1; Revelation 13:14, 15, 15, 15; 14:9, 11; 15:2; 16:2; 19:20; 20:4.

[52] Πετεινῶν, neuter genitive plural noun πετεινόν, οῦ, τό, from πέτομαι: to fly; πετεινόν: a bird, fowl.  Matthew 6:26; 8:20; 13:4, 32; Mark 4:4, 32; Luke 8:5; 9:58; 12:24; 13:19; Acts 10:12; 11:26; Romans 1:23; James 3:7.

[53] Τετραπόδων, neuter genitive plural adjective τετράπους, οδος, ὁ, ἡ, τό: four footed, quadruped.  Acts 10:12; 11:6; Romans 1:23.

[54] Ἡρπετῶν, neuter genitive plural noun ἑρπετόν, οῦ, τό: any creeping animal, insect, larva, reptile, serpent, or worm.  Acts 10:12; 11:6; Romans 1:23; James 3:7.

[55] The specific classifications are not important.  Paul intends to group all animal life, not excluding fish either, into his point.  The Romans were closely allied with the Egyptians, because of Roman dependence on the wheat supply from Egypt.  The Romans themselves had a multiplicity of idols, perhaps a thousand of them; yet most Roman idols were philosophical abstractions.  On the other hand, the Egyptians had images and worshiped nearly everything from the Apis Bull to the common dung beetle (scarab), and all that was in between.  It appears that Paul is using the example of Egyptian depravity to establish his point that the godlessness and injustice of man has resulted in unbelievable irrationality, of which the historic Egyptian culture was the premier example on earth.

[56] Διὸ, inferential conjunction διό: on which account, wherefore.  Romans 1:24; 2:1; 4:22; 13:5; 15:7, 22.

[57] Westcott, Hort, Tregelles, and the NIV have Διὸ (therefore, wherefore); Robinson, and Pierpont add καὶ (and).  Both the Greek and Hebrew languages love to string sentences together with the word and.  This is simply annoying in English, which is abhorrent of strung-together sentences.  Doubtless the word, and, in Greek and Hebrew conveys many colorful and interesting nuances, which are boring and lost in the English language.  I have a preference for removing as many of these as possible from the translation.  “And therefore” or “and wherefore” seem to me to blunt or dull the point of the message.  “And” may very well clarify the point to a largely illiterate Greek audience; but, “and” does little or nothing for the English listener or reader.

[58] Παρέδωκεν, aorist indicative active, third singular of παραδίδωμι, a compound of παρά + δίδωμι: to hand over, abandon, surrender; connotatively: commend, commit, deliver up, give up, render, yield.  See Exodus 9:12.  Romans 1:24, 26, 28; 4:25; 6:17; 8:32.

[59] Ἐπιθυμίαις, dative plural of ἐπιθυμία, ας, ἡ, from ἐπιθυμέω, a compound of ἐπί + θυμός, from θύω: to boil, burn, sacrifice, to offer a burnt sacrifice; connotatively: to rage, slay, wrath (usually human except in Revelation); ἐπιθυμέω: to covet, to boil or burn with desire; ἐπιθυμία: any strong boiling, burning, or seething desire either for evil (always thus in the Old Testament) or for good; connotatively: lust.  Romans 1:24; 6:12; 7:7, 7; 13:14; Philippians 1:23.  See Büchsel, Friedrich, TDNT, volume 3, pages 167-172; and Behm, Johannes, pages180-190.  It is precisely the sacrifice of Christ that fills burning desire with fresh meaning and gives it the possibility of goodness, to be immolated with Jesus, or with the three children (Daniel 3:19-25).

[60] Ἀκαθαρσίαν, accusative singular noun ἀκαθαρσία, ας, ἡ, from ἀκαθαρίζω, a compound of ἀ + καθαρίζω, sub καθαρός: clean; καθαρίζω: to clean or cleanse; ἀκαθαρίζω: to be without cleansing, unclean, especially from gross sin; ἀκαθαρσία: uncleanness.  Matthew 23:27; Romans 1:24; 6:19; 2 Corinthians 12:21; Galatians 5:19; Ephesians 4:19; 5:3; Colossians 3:5; 1 Thessalonians 2:3; 4:7; Revelation 17:4.  Ἀκαθαρσία is to be without baptism, or foot washing, which is confession, absolution, reconciliation, and restoration.  It emphasizes the filthiness of remaining covered with sin.

[61] Ἀτιμάζεσθαι, present passive infinitive from ἀτιμάζω, sub ἄτιμος, a compound of ἀ + τιμή: dishonored; ἀτιμάζω: to be without honor, real value, or worth; connotatively: to abuse, debase, belittle, dishonor, disparage, shame, or slight; ἀτιμάζεσθαι to be disgraced, dishonored; connotatively: ignoble, disgusting, mean, shameful, vile.  Luke 26:11; John 8:49; Acts 5:41; Romans 1:24; 2:23; James 2:6.  The body is disgraced, not by itself; but rather by the fact that uncleanness clings and remains, being impossible to remove by ordinary human means.  Paul takes pains to avoid the immediately reflexive force of the verb.

Ἀτιμίας,·feminine genitive singular noun ἀτιμία, ας, ἡ from ἄτιμος, a compound of ἀ + τιμή: without honor, etc.; ἀτιμία: disgrace, dishonor, shame.  Romans 1:26; 9:21.

[62] Σώματα, nominative or accusative plural noun σῶμα, ατος, τό: body, a human body.  Romans 1:24; 4:19; 6:6, 12; 7:4, 24; 8:10, 11, 13, 23; 12:1, 4, 5.

[63] Westcott, Hort, Tregelles, and the NIV have αὐτοῖς (them); Robinson, and Pierpont have ἑαυτοῖς (themselves).  The Byzantine text again seems to offer a clarification for illiterate members of the listening audience; “them” already contains reflexive force, but “themselves” is the clearer English translation.  The sin is not dishonoring the whole congregation (them); it only dishonors the individuals involved (themselves).

[64] Ὅτι, οἵτινες, conjunction or particle or neuter nominative singular pronoun, masculine nominative plural pronoun (respectively), sub ὅστις, ἥτις, ὅτι, a compound of ὅς + τις: any person, thing, persons, or things; ὅς is the relative pronoun; τις in the indefinite pronoun; in combination: whoever, whatever; as an interrogative: whoever?, whatever?  Possibly because of its indefinite force, the neuter nominative, ὅτι is pressed into other service; either causative: because; or explanatory: that; or introducing a quotation: that.  Romans 1:8, 13, 25, 32, 32.

[65] Ψεύδει, dative singular of ψεῦδος, εος, ους, τό, from ψεύδω: to lie; ψεῦδος: a lie; connotatively: to deceive, a deception.  John 8:44; Romans 1:25; Ephesians 4:25; 2 Thessalonians 2:9, 11; 1 John 2:21, 27; Revelation 21:27; 22:15.

[66] Λατρεύω, ἐλάτρευσαν, present indicative active, first singular and aorist indicative active, third plural (respectively) of λατρεύω: to serve, especially in worship; under Torah: in censing, prayer, sacrifice, worship, and in general the offices of the priesthood; under Christ and the Holy Ghost: only in censing, prayer, the un-bloody sacrifice of the Eucharist, and worship.  Distinct from δουλόω: to serve, a bearer of God’s Word, evangelist, preacher, teacher, and in general the offices of the prophet.  Romans 1:9, 25; 9:4; 12:1.  As you have been taught, the Eucharist is not a repeated sacrifice, but a joining or participation in and/or remembrance of the one eternal sacrifice of Christ.  The Eucharist teaches that to be a Christian, is to be in Christ.

[67] Παρὰ, preposition παρά, with the genitive: by or from (source)?; with the dative: beside, by, near; with the accusative: motion along, beside, by, near; even contrary to; to be independent, under one’s own authority on a parallel course.  In avoidance of, competition with, or opposition to an established or set standard, despite; especially when contrasted to κατά, which means down, in accordance with and in conformity to, and therefore in submission to that standard.  Romans 1:25, 26; 2:11, 13; 4:18; 9:14; 11:24, 25, 27; 12:3, 16; 14:5; 16:17.

[68] Εὐλογητὸς, masculine nominative singular adjective εὐλογητὸς, ου, ὁ, ἡ, from εὐλογέω: to speak well of, to bless; substantively: a blessing; εὐλογητὸς: blessed, praised, or praiseworthy.  Mark 14:61; Luke 1:68; Romans 1:25; 9:5; 2 Corinthians 1:3; 11:31; Ephesians 1:3; 1 Peter 1:3.

[69] Ἀμήν, Hebrew loan word, an affirmative exclamation, usually adverbial: amen; connotatively: let it be, so be it; firm, faithful, settled, sure, true, truly, trustworthy; a major stop, the beginning or ending of a paragraph, section, or chapter.  Romans 1:25; 9:5; 11:36; 15:33; 16:24, 27.

[70] Δι’, διὰ, preposition δι’, διὰ: by or through, we prefer through to by; with the genitive, of immediate agency, causation, or instrumentality: by, through; with the accusative, of indirect or mediate agency, causation, or instrumentality emphasizing the result: by, on account of, because of, for the sake of, through, with a view to.  Romans 1:2, 5, 8, 12, 26.

[71] Τοῦτο, neuter nominative or accusative singular demonstrative pronoun οὗτος, αὕτη, τοῦτο: that, this, this very person or thing, cause or reason, after διά, necessarily accusative and indirectly causative.  Romans 1:12, 26; 2:3; 4:9, 16; 5:12; 6:6; 7:15, 15, 16, 19, 20; 8:9, 9:9, 17; 10:6, 7, 8; 11:25; 12:20; 13:6, 6, 11; 14:9, 13; 15:9, 28.

Οὕτως, adverb from the demonstrative pronoun οὗτος, αὕτη, τοῦτο: this or that way, thus, so.  Romans 1:15; 4:18; 5:12, 15, 18, 19, 21; 6:4, 11, 19; 9:20; 10:6; 11:5, 26, 31; 12:5; 15:20.

[72] Πάθη, neuter accusative plural noun πάθος, εος, τό from πάσχω: to be affected by, to experience; πάθος: suffering, endurance; connotatively an affection, passion, suffering.  The ultimate experience is death.  Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5.  See also Acts 23:23; Romans 7:5; 5:18; 2 Corinthians 1:5, 6, 7; Galatians 5:24; Philippians 3:10; Colossians 1:24; 2 Timothy 3:11; Hebrews 2:9, 10; 10:32; 1 Peter 1:11; 4:13; 5:1, 9.  In the Greco-Roman worldview, learning is prompted by ἔθος or ἦθος, λόγος, and πάθος.  In the immortal Λόγος, come down from heaven the Divine heavenly ἔθος or ἦθος, λόγος, and πάθος are given to earth in a single person; not in escape from the σῶμα; but in the conquest of the corruption clinging to the σῶμα, rendering the σῶμα perfect and pure.  Perfect and pure in the immortal Λόγος; becoming perfect and pure in those who believe, which is our glorification or theosis.  “God became man, so that man could become god.”  See http://en.wikipedia.org/wiki/Divinization_(Christian).

[73] Θηλείας, θήλειαι, feminine accusative singular and nominative plural (respectively) noun θῆλυς, θήλια, θῆλυ: female; θήλειαι: females; τό θῆλυ: neuter, indicating females as a class rather than female people.  Matthew 19:4; Mark 10:6; Romans 1:26, 27; Galatians 3:28.  See θηλάζω.

[74] Φυσικὴν, feminine accusative singular adjective φυσικός, ή, όν from φύω: to grow in the ordinary state; connotatively: to be common, natural, ordinary; φυσικός: the state in which they were born or created; native, natural, ordinary, original, physical.  Romans 1:26, 27; 2 Peter 2:12.  See Jude 10.

Φύσιν, feminine accusative singular noun φύσις, εως, ἡ from φύω: to grow etc.; φύσις: native, natural, ordinary, original.  Romans 1:26; 2:14, 27; 11:21, 24, 24, 24; 1 Corinthians 11:14; Galatians 2:15; 4:8; Ephesians 2:3; James 3:7, 7; 2 Peter 1:4.

There is no room left here for genetic causality: for Paul clearly says “leaving the natural.”  If genetic causality were a factor in Paul’s logic structure, he would create an internal contradiction by stating “leaving the natural.”  This is impossible.  Genetic causality may exist, but it is not natural.

The φύω (our physical) is a Greek idea, foreign to the Bible.  It has no real Hebrew equivalent: for the Old Testament emphasizes creation, rather than nature.  The φύω speaks to the design intent of creation, the way things grow, function, live, reproduce, and die.  Paul might have argued from the Law on this point; instead, he proves the Law from science.  Paul contends from the basis of science that the obvious design of male genitalia is for female genitalia, and vice versa: and that only with creatures of the same kind.  Any other use in competition (parallel) with the scientific design intent is disgusting and perverted: this includes bestiality, homosexuality, pedophilia, and sodomy in all their many variations.

See Köster, Helmut, TDNT, volume 9, page 273.

[75] Χρῆσιν, feminine accusative singular noun χρῆσις, εως, ἡ from χράομαι: to employ, function, use; χρῆσις : the use.  Romans 1:26, 27.  See Acts 27:3, 17; 1 Corinthians 7:21, 31; 9:12, 15; 2 Corinthians 1:17; 3:12; 13:10; 1 Timothy 1:8; 5:23.

[76] Ἄρσενες, ἄρσεσιν, masculine nominative plural and masculine or neuter dative plural (respectively) noun ἄρσην, ἄρσεν, ενος, ὁ, τό: male; ἄρσενες: males; ἄρσεσιν: to males; τό ἄρσεν: neuter, indicating males as a class rather than male people.  Leviticus 18:22-23; 20:13, 15-16; 27:3-4; Matthew 9:14; Mark 10:6; Luke 2:23; Romans 1:27 (ἄρρην: critical texts do not support this reading; instead they offer ἄρσενες without dispute), 27, 27; Galatians 3:28.  See 1 Corinthians 6:9; 1 Timothy 1:10.  https://www.teknia.com/greek-dictionary/arsen

[77] Ἀφέντες, aorist active participle, masculine nominative plural from ἀφίημι, a compound of ἀπό + ἵημι: to send away, depart, or leave; ἀφέντες: departing from, leaving.  Matthew 3:15; Mark 1:18; Luke 4:39; John 4:3; Acts 8:22; 14:17; Romans 1:27; 4:7; 1 Corinthians 7:11, 12, 13; Hebrews 2:8; 6:1; James 5:15; 1 John 1:9; 2:12; Revelation 2:4; 11:9; a total of 146 times in the New Testament.

[78] Ἐξεκαύθησαν, aorist indicative passive, third plural of ἐκκαίομαι, a compound of ἐκ + καίω: to blaze out, consume, kindle, inflame, to set or be set aflame or on fire; ἐξεκαύθησαν: they were set on fire, they were burned.  Found only here in the New Testament.  See καίω: Matthew 5:15; Luke 12:35; 24:32; John 5:35; 15:6; 1 Corinthians 13:3; Hebrews 12:18; Revelation 4:5; 8:8, 10; 19:20; 21:8.

[79] Ὀρέξει, feminine dative singular noun ὄρεξις, εως, ἡ from ὀρέγω or ὀρέγομαι: to desire, to reach out; ὄρεξις: appetite (for food and other things), desire; connotatively: concupiscence, hunger, longing, lust.  The association with sodomy can hardly be mistaken.  Found only here in the New Testament.  See ὀρέγω or ὀρέγομαι: to desire.  1 Timothy 3:1; 6:10; Hebrews 11:16.

[80] Ἀσχημοσύνην, feminine accusative singular noun ἀσχημοσύνη, ης, ἡ from ἀσχήμων, ονος, ὁ, ἡ, τό, -ον, a compound of ἀ + σχῆμα: without good fashion, form, shape; ἀσχήμων: contorted, distorted, ill formed, twisted; connotatively: lewd, indecent, perverted, public nakedness, shameful, ugly, ugly behavior, etc.  Romans 1:27; Revelation 16:15.  See 1 Corinthians 7:36; 12:23; 13:5.

Form has to do with that which meets acceptable standards in society, and may be abused by excessive attention; or as here, by being ignored.  Nowadays, we might observe that someone is bent out of shape; while the English might comment about bad form or bad show; as psychologists see the narcissism in society, or a parent describe a child’s bent.  Form is of extreme importance in athletics, design, and many other fields of endeavor.

[81] Κατεργαζόμενοι, present active participle, masculine nominative plural from κατεργάζομαι, a compound of κατά + ἐργάζομαι, sub ἔργον: the process leading to accomplishment, action, effort, exertion; connotatively: something accomplished, finished, an act, or work; ἐργάζομαι: to act or work; κατεργάζομαι: to complete or finish an act or work to acceptable standards, to effect, produce, realize, result, work out; κατεργαζόμενοι: accomplishing.  Romans 1:27; 2:9; 4:15; 5:3; 7:8, 13, 15, 17, 18, 20; 15:18; a total of 24 times in the New Testament.

[82] Ἀντιμισθίαν, feminine accusative singular noun ἀντιμισθία, ας, ἡ, a compound of ἀντί + μισθός: a negative form of payment, reward, or recompense, a penalty, punishment, or retribution.  Romans 1:27; 2 Corinthians 6:13.  See μισθός: pay, earnings, payment, reward; archaic: hire.  Matthew 5:12; Mark 9:41; Luke 6:23; John 4:36; Acts 1:18; Romans 4:4; 1 Corinthians 3:8, 14; 9:17, 18; 1 Timothy 5:18; James 5:4; 2 Peter 2:13, 15; 2 John 8; Jude 11; Revelation 11:18; 22:12; a total of 29 times in the New Testament.

[83] Ἔδει, imperfect indicative active, third singular of δεῖ from δέω: to be bound literally or figuratively, to be liable; connotatively: to make an agreement, contract, covenant, or obligation; δεῖ: a binding obligation, a liability; connotatively: necessity, need; ἔδει: the imperfect of duration, an unfulfilled contract, duty, or obligation, a liability, he, she, or it is liable or obliged or it is the liability or obligation.  Romans 1:27; 8:26; 12:3; 7:2.  Magnificently portrayed in any Faustian plot: Faust, The Devil and Daniel Webster, The Merchant of Venice.  God gives His covenant freely and without liability: there is no buyer’s remorse.  Men make binding obligations with the Devil; all of which, if not broken, result in horrifying liabilities.

[84] Πλάνης, feminine genitive singular noun πλάνη, ης, ἡ: straying or wandering, especially from the path of God’s Law (Romans 2:12-15); connotatively, deceit, deception, delusion, false opinion, fraud, imposture, lie, perversion, seduction, sin, wickedness, error.  Matthew 27:64; Romans 1:27; Ephesians 4:14; 1 Thessalonians 2:3; 2 Thessalonians 2:11; James 5:20; 2 Peter 2:18; 3:17; 1 John 4:6; Jude 11.  See also πλανάω: to go astray.  Matthew 18:12; a total of 39 times in the New Testament.

[85] Tregelles, the NIV, Robinson, and Pierpont have ἑαυτοῖς (themselves); Westcott, and Hort have αὑτοῖς (them).  See 216.  The Byzantine text again seems to offer a clarification for illiterate members of the listening audience; “them” already contains reflexive force, but “themselves” is the clearer English translation.  The sin is not dishonoring the whole congregation (them); it only dishonors the individuals involved (themselves).

[86] Ἐλάβομεν, aorist indicative active, first plural of λαμβάνω: to take, in this context to receive.  Romans 1:5; 4:11; 5:11, 17; 7:8, 11; 8:15, 15; 13:2.

Ἀπολαμβάνοντες, present active participle, masculine nominative plural from ἀπολαμβάνω, a compound of ἀπό + λαμβάνω: to take away.  Romans 1:27.

[87] Καθὼς, adverb, a compound of κατά + ὡς: correlative adverb, how, in the manner or state, as, even as, just as, when, as well.  Romans 1:13, 17, 28; 2:24; 3:4, 8, 8, 10; 4:17; 8:36; 9:13, 29, 33; 10:15; 11:8, 26; 15:3, 7, 9, 21.

[88] Ἐδοκίμασαν, aorist indicative active, third plural of δοκιμάζω, sub δόκιμος: approved or proved by testing, battle tested, reliable, trustworthy, worthy; δοκιμάζω: to approve or prove by testing, to try; connotatively: to attempt, discern.  Romans 1:28; 2:18; 12:2; 14:22.

Ἀδόκιμον, masculine accusative singular adjective ἀδόκιμος, ου, ὁ, ἡ, a compound of ἀ + δόκιμος: unproved, unapproved, untested, untried, unable to withstand testing or trial; failed in testing, unworthy.  Romans 1:28; 1 Corinthians 9:27; 2 Corinthians 13:5, 6, 7; 2 Timothy 3:8; Titus 1:16; Hebrews 6:8.

See Grundmann, Walter, TDNT, volume 2, page 255.

[89] Σχῶ, aorist subjunctive active, first singular of ἔχω: to have, hold, or seize; σχῶ: I could, may, might, should, would have.

Ἔχειν, present active infinitive from ἔχω: to have, hold, or seize.

Romans 1:13, 28; 2:14, 14, 20; 4:2; 5:1, 2; 6:21, 22; 8:9, 23; 9:10, 21; 10:2; 12:4, 6; 13:3; 14:22, 22; 15:4, 17, 23, 23.

[90] Ἐπιγνώσει dative singular of ἐπίγνωσις, εως, ἡ from ἐπιγινώσκω, a compound of : ἐπί + γινώσκω: to have complete, full, or upon knowledge, to know by coming upon, by discovery, or by observation, by rigor of exploration; ἐπίγνωσις: complete or full understanding, awareness, the knowledge proved by πάθος.  Romans 1:28; 3:20; 10:2; Ephesian 1:17; 4:13; Philippians 1:9; Colossians 1:9, 10; 2:2; 3:10; 1 Timothy 2:4; 2 Timothy 2:25; 3:7; Titus 1:1; Philemon 6; Hebrews 10:26; 2 Peter 1:2, 3, 8; 2:20.  The knowledge gained from ἔθος or ἦθος, and λόγος, are incomplete until proved by πάθος.  There is no complete or full knowledge without the Crucifixion.

Ἐπιγινωσκόντες, aorist active participle, masculine nominative plural from ἐπιγινώσκω, a compound of : ἐπί + γινώσκω: to have complete, full, or upon knowledge, etc.; ἐπιγινωσκόντες: having known or understood.  Romans 1:32.

[91] Καθήκοντα, present active participle, neuter accusative plural from καθήκω, a compound of κατά + ἥκω: to be accepted or come down, especially in the eschatological sense, to come according to standard, to have acceptable fit, form, and function; connotatively: to fit, be fitting, measure up, reach, be workable; καθήκοντα: acceptable; connotatively: (with μὴ) being abominable or detestable, unacceptable, unfitting, unworkable.  Acts 22:22; Romans 1:28.

See ἥκω.  Romans 11:26; only 27 times in the New Testament.  As opposed to ἔρχομαι: to come, go, or pass by; yet, as almost a sort of perfect of ἔρχομαι.  Jesus did not merely ἔρχονται; He is ἥκει as well as ἔρχονται: He comes as the eschatological and messianic King; and is received, welcomed, and accepted in some of the places He journeyed.  This is the coming down of the Kingdom of God from heaven: for the Kingdom to not come is the self-evident curse.  See Schneider, Johannes, TDNT, volume 2, page 926-928.

[92] Πεπληρωμένους, perfect passive participle, masculine accusative plural from πληρόω, sub πλήρης, εος, ους, ὁ, ἡ: mentally or spiritually full; πληρόω: to be filled; πεπληρωμένους: being filled.  Romans 1:29; 8:4; 13:8; 15:13, 14, 19.

Μεστοὺς, masculine accusative plural adjective: μεστός, ή, όν, from μεστόω: to be physically full; μεστός: physically full.  Matthew 23:28; John 19:29; 21:11; Romans 1:29; 15:14; James 3:8, 17; 2 Peter 2:14.  See μεστόω.  Acts 2:13.

[93] Westcott, Hort, Tregelles and the NIV have ἀδικίᾳ (unjustness); Robinson, and Pierpont add πορνείᾳ (fornication, or sexual immorality) to the list.  Even if πορνείᾳ, πορνεία is not specifically listed it is included in the other evils.  Christians in the Byzantine / Roman Empire had good reason to be concerned about the male and female cult prostitution involved with pagan idolatry.  Whether or not this prostitution actually included sexual favors (which is disputed); it involved spiritual πορνεία, and was a constant stumbling block for Christians, especially through the sale of bloody pagan sacrifices.  However, the addition seems to detract from Paul’s argument.  Moreover, πορνεία emphasizes a more physical defect, which does not fit grammatically: it is a real stretch of the imagination to make this into a purely spiritual πορνεία.

[94] Πονηρίᾳ, feminine dative singular noun πονηρία, ας, ἡ, sub πόνος, ου, ὁ: anguish, hard labor, misery, pain, travail (the immediate result); πονηρία: anguish, hard labor, misery, pain, travail (the immediate cause); connotatively: badness, misery, wickedness.  Matthew 22:18; Mark 7:22; Luke 11:39; Acts 3:26; Romans 1:29; 1 Corinthians 5:8; Ephesians 6:12.  However, see πόνος.  Revelation 16:10, 11; 21:4.  We see that most translations miss the mark.  The problem addressed here is that of human pain, or perhaps more expressively, misery.  Man is fundamentally a miserable creature, who has brought that misery down upon his own head.  Misery is the direct result of an ungrateful and unthankful heart: contrast Naomi’s attitude with Ruth’s attitude (Ruth 1:20), or take Scrooge as an example from fiction.

[95] Πλεονεξίᾳ, feminine dative singular noun πλεονεξία, ας, ἡ, from πλεονεκτέω, a compound of πλέον +ἔχω: to have to the full, to plunder or take, especially by deceit, extortion, fraud, robbery, theft, usury, violence; connotatively: to have more, to grasp, to covet; πλεονεξία: covetousness, extortion, fraud, gluttony, grasping, greed, plunderers, selfishness.  Mark 7:22; Luke 12:15; Romans 1:29; 2 Corinthians 9:5; Ephesians 4:19; 5:3; Colossians 3:5; 1 Thessalonians 2:5; 2 Peter 2:3, 14.  See πλεονεκτέω: extortion, fraud.  2 Corinthians 2:11; 7:2; 12:17, 18; 1 Thessalonians 4:6.  See Delling, Gerhard, TDNT, volume 6, page 266-274.

[96] Κακίᾳ, feminine dative singular adjective κακία, ας, ἡ, sub κακός, ή, όν: bad, evil, rotten; κακία: internal rottenness, malice, malignancy.  That which is devoid of all goodness or value.  The absence or lack of good or goodness; incapability of good; rather than the affirmation of the presence of evil, as with ἁμαρτία (sin) or πονηρία (an outward expression of evil).  Matthew 6:34 (evil); Acts 8:22 (wickedness); Romans 1:29 (maliciousness); 1 Corinthians 5:8 (malice); 14:20 (malice); Ephesians 4:31 (malice); Colossians 3:8 (malice); Titus 3:3 (malice); James 1:21 (naughtiness); 1 Peter 2:1 (malice), 16 (maliciousness).

Κακοηθείας, feminine genitive singular noun κακοηθεία, ας, ἡ, a compound of κακός + ἦθος, ή, όν: bad, evil, rotten ethical standards; κακοηθεία: rottenness, malignancy.  Romans 1:29 (malignity).

Κακῶν, masculine genitive plural adjective κακός, ή, όν: bad, evil, rotten; substantively, rotten things.  Romans, where it is translated evil, except in 13:10, 1:30; 2:9; 3:8; 7:19, 21; 9:11; 12:17, 21, 21; 13:3, 4, 4, 10 (ill); 14:20; 16:19; a total of 51 times in the New Testament.

See Grundmann, Walter, TDNT, volume 3, pages 469-487: especially, 469f and 479.

After over one whole day of study on this one word, we are no closer to the denotative or explicit meaning of this word than we were before.  Perhaps this is what Paul intends: for it thrusts us into the philosophical question of theodicy (http://en.wikipedia.org/wiki/Theodicy, and http://en.wikipedia.org/wiki/Problem_ of_evil).  It must be important seeing that Paul uses the word three times in two sentences.  Translators have left us without much help: for the range, in addition to that already given, includes adversity, affliction, amiss, curse, disease; evil deeds, doers, and speech; grievously, harm, hurt; the archaic, malefactor; miserably, sick, sore, torment, vex, and any others that we missed.  Is appears that Paul has confronted, yet avoided the theodicy question by dumping it squarely onto human responsibility, and human responsibility only.  Man is filled with rottenness, rotten moral standards, and men are inventors of rotten things.  Not that the word rotten really solves our problem of meaning: it simply emphasizes the fact that things devoid of goodness immediately begin to decay.  But Paul may not be concerned with that aspect of the word at all.  At the end of the day, Paul may simply be emphasizing by threefold repetition that generic evil, all evil, as the absence of any goodness, is purely a human moral problem.  We may be committing the ultimate sin of arrogance if we try to put God on trial, and blame Him for any of the evil we commit.  On the other hand, may simply gather into one group, the whole list of explicatives that follow after μεστοὺς.  This being said, the jury must remain out on the lexical meaning of this word.  What word would you choose: evil, rotten, worthless, or some other word of your choosing?

[97] There is a minor dispute in the word order of πονηρίᾳ πλεονεξίᾳ κακίᾳ.  Both the best Alexandrian texts and the Byzantine texts appear to support the given order.

[98] Paul switches from a dative string to a genitive string after this introductory accusative.  The change of case may indicate that the string members are to be considered as a set having common features.

[99] Φθόνου, masculine genitive singular noun φθόνος, ου, ὁ, from φθονέω: το envy; φθόνος: envy; connotatively: jealousy, spite.  Matthew 27:18; Mark 15:10; Romans 1:29; Galatians 5:21; Philippians 1:15; 1 Timothy 6:4; Titus 3:3; James 4:5; 1 Peter 2:1.  See φθονέω.  Galatians 5:26.

[100] Φόνου, masculine genitive singular noun φόνος, ου, ὁ, from φονέω: to murder; φόνος: murder; connotatively: killing, slaughter.  Matthew 15:19; Mark 7:21; 15:7; Luke 23:19, 25; Acts 9:1; Romans 1:29; Galatians 5:21; Hebrews 11:37; Revelation 9:21.  See φονέω.  Matthew 5:21; 19:18; 23:31, 35; Mark 10:19; Luke 18:20; Romans 13:9; James 2:11, 11; 4:2; 5:6.

[101] Ἔριδος, masculine genitive singular noun ἔρις, ἔριδος, ἡ, from ἐρίζω: to brawl, quarrel, strive, or wrangle; ἔρις: brawling, quarreling, strife, wrangling; connotatively: discord.  Romans 1:29; 13:13; 1 Corinthians 1:11; 3:3; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:15; 1 Timothy 6:4; Titus 3:9.  See ἐρίζω.  Matthew 12:19.  See also ἐριθεία.  Romans 2:8; 2 Corinthians 12:20; Galatians 5:20; Philippians 1:16; 2:3; James 3:14, 16.

Ἔρις necessarily involves more than argument, disagreement, discussion, or debate: for John the Baptist, Jesus, and Paul all love their enemies by confronting them directly with the truth.  Indeed, we would suggest that we do not love our enemies unless we confront them directly and gently with the truth.  The elements in ἔρις that make it more than argument, etc. are resisting lawful authority and violence.  It makes all the difference in the world if I am arguing with a judge about a just sentence rendered on me by due process of law; or if I am arguing with you and begin to curse, shove, and strike.  The polite, respectful, and timely defense of truth can never be wrong.

[102] Δόλου, masculine genitive singular noun δόλος, ου, ὁ, from δολόω or δολιόω: to deceive or defraud; δόλος: deceit, entrapment, fraud, guile, deception.  Matthew 26:4; Mark 7:22; 14:1; John 1:47; Acts 13:10; Romans 1:29; 2 Corinthians 12:16; 1 Thessalonians 2:3; 1 Peter 2:1, 22; 3:10; Revelation 14:5.  See δολόω and δολιόω.  Romans 3:13; 2 Corinthians 4:2.  See also δόλιος.  2 Corinthians 11:13.

[103] Ψιθυριστάς, feminine accusative plural noun ψιθυριστής, οῦ, ὁ (onomatopoeia): a whisperer; connotatively: a gossip.  Found only here in the New Testament.  See ψιθυρισμός: whisperings.  2 Corinthians 12:20.  The shift to an accusative string indicates that Paul now intends to identify kinds of wrongdoers, rather than kinds of wrongdoing.  This word belongs with the accusatives in the next verse.

[104] Καταλάλους, masculine accusative plural adjective κατάλαλος, ου, ὁ, ἡ, from καταλαλέω, a compound of κατά + λαλέω: to accuse a person, to speak against or down, to conduct an ad hominem ; connotatively: to, backbite, blab out, calumniate, or slander; κατάλαλος: a character assassin; connotatively: an accuser, backbiter, false witness, loudmouth, slanderer.  Found only here in the New Testament.  See καταλαλέω.  James 4:11, 11, 11; 1 Peter 2:12; 3:16.  See also καταλαλιά.  2 Corinthians 12:20; 1 Peter 2:1.  Ψιθυριστής and κατάλαλος differ only in manner of approach; the first is clandestine or covert, while the other is overt and public.  https://www.teknia.com/greek-dictionary/katalalos

[105] Θεοστυγεῖς, masculine accusative plural noun θεοστυγής, έος, οῦς, ὁ, ἡ, a compound of θεός + στυγέω: to hate God; θεοστυγής: a God hater.  Found only here in the New Testament.  See στυγητός.  Titus 3:3.  https://www.teknia.com/greek-dictionary/theostyges

[106] Ὑβριστάς, masculine accusative plural noun ὑβριστής, οῦ, ὁ, sub ὕβρις, εως, ἡ, from ὑβρίζω: to rage, storm; ὕβρις: violence as with the raging of the sea (Acts 27:10), extreme, boastfulness, overconfidence, or reeking with pride, all having a strong sexual connotation; ὑβριστής: an extremely boastful, haughty, overconfident, raging, or violent person; people who like to throw their weight around, an abuser, bully, or thug.  Romans 1:30; 1 Timothy 1:13.  See ὕβρις.  Acts 27:10, 21; 2 Corinthians 12:10.  See also ὑβρίζω.  Matthew 22:6; Luke 11:45; 18:32; Acts 14:5; 1 Thessalonians 2:2.  http://en.wikipedia.org/wiki/Hubris

[107] Ὑπερηφάνους, masculine accusative plural adjective ὑπερηφάνος, ου, ὁ, ἡ, a compound of ὑπέρ + φαίνω: to be hyper shiny or showy, to be ostentatious, to be excessively attention seeking, evident, shiny, or showy (at the peacock level); ὑπερηφάνος: ostentatious, showy; substantively: show-off.  Luke 1:51; Romans 1:30; 2 Timothy 3:2; James 4:6; 1 Peter 5:5.  See ὑπερηφανία.  Mark 7:22.  http://en.wikipedia.org/wiki/Attention_seeking

[108] Ἀλαζόνας, masculine accusative plural adjective ἀλαζών, όνος, ὁ, ἡ: boastful, loud, presumptuous, or pretentious speech; substantively: a braggart.  Romans 1:30; 2 Timothy 3:2.  See ἀλαζονεία: boastings.  James 4:16; 1 John 2:16.

[109] Ἐφευρετὰς, feminine accusative plural noun ἐφευρετής, οῦ, ὁ, from ἐφευρίσκω: a compound of ἐπί + εὑρίσκω: to discover, find, stumble upon, especially a mystery related to divinity or to the noumenon, which may or may not be the result of searching; connotatively: to invent; ἐφευρετής: a discoverer; connotatively: an inventor (this is a real stretch from the denotative meaning).  Found only here in the New Testament.  See εὑρίσκω: to find.  Romans 4:1; 7:10, 18, 21; 10:20; a total of 178 times in the New Testament, only four of which are not translated, find.  This expression refers to a fault finder, not to a trouble maker.  See Preisker, Herbert, TDNT, volume 2, pages 769f.

[110] Γονεῦσιν, masculine dative plural noun γονεύς, εως, ὁ, from γίνομαι: to become, be born; γονεύς: a father; γονεῦσιν: to parents.  Matthew 10:21; Mark 13:12; Luke 2:27, 41; 8:56; 18:29; 21:16; John 9:2, 3, 18, 20, 22, 23; Romans 1:30; 2 Corinthians 12:14, 14; Ephesians 6:1; Colossians 3:20; 2 Timothy 3:2.

[111] Ἀπειθεῖς, masculine nominative or accusative plural adjective ἀπειθής, έος, οῦς, ὁ, ἡ, a compound of ἀ + πείθω: to be without confidence, conviction, or faith; to be apathetic; connotatively: contumacious, insubordinate, irreconcilable, refusing to be persuaded, disobedient.  Luke 1:17; Acts 26:19; Romans 1:30; 2 Timothy 3:2; Titus 1:16; 3:3.  However, ἀπείθεια and ἀπειθέω are frequently translated unbelief, because of their direct relationship with πίστις (See note 42).

[112] Ἀσυνθέτους, masculine accusative plural adjective ἀσύνθετος, ου, ὁ, ἡ, a compound of ἀ + σύν + τίθημι: to fail to assign, constitute, or set together; without agreement, commitment, or consensus; an outlaw, rebel, or renegade; rebellious.  Found only here in the New Testament.

[113] Ἀστόργους, masculine accusative plural adjective ἄστοργος, ου, ὁ, ἡ, a compound of ἀ + στοργή: lacking or without affection, care, concern, or love, a psychopath or sociopath, cold-blooded.  Romans 1:31; 2 Timothy 3:3.

[114] Westcott, Hort, Tregelles, and the NIV have ἀστόργους (lacking or without affection); Robinson, and Pierpont add ἀσπόνδους (unforgiving or unwilling to reconcile).  Again, this is a certainly a worthy addition.  However, is it anything more than a clarification of what is meant by a person devoid of affection?

[115] Ἀνελεήμονας, masculine accusative plural adjective ἀνελεήμων, ονος, ὁ, ἡ, a compound of ἀ + ἐλεήμων: lacking or without mercy, not necessarily cruel either: devoid of it.  Found only here in the New Testament.  See ἐλεήμων: merciful.  Matthew 5:7; Hebrews 2:17.  Mercy is a fairly common New Testament term.

[116] B has ἐπιγινωσκόντες rather than ἐπιγνόντες.  ἐπιγνόντες appears to be a contracted spelling of ἐπιγινωσκόντες.

[117] Τοιαῦτα, neuter nominative or accusative plural pronoun τοιοῦτος, τοιαύτη, τοιοῦτο, a demonstrative form of τοῖος; τοιοῦτος: such like, the like, the same; a stronger more forceful demonstrative than this or that.  Romans 1:32; 2:2, 3; 16:18.

[118] Πράσσοντες, πράσσουσιν, present active participle, masculine nominative plural and masculine dative plural (respectively) from πράσσω: to do on a repeated or regular basis, to practice; πράσσοντες: the ones practicing; πράσσουσιν: to or in the ones practicing.  Romans 1:32, 32; 2:1, 2, 3, 25; 7:15, 19; 9:11; 13:4.

[119] Ἄξιοι, masculine nominative plural adjective ἄξιος, ια, ιον: deserving, worthy.  Romans 1:32; 8:18.  See the adverb, ἀξίως: worthily.  Romans 16:2.  See also ἀξιόω: to be worthy.  Luke 7:7; Acts 15:38; 28:22; 2 Thessalonians 1:11; 1 Timothy 5:17; Hebrews 3:3; 10:29.

[120] Θανάτου, masculine genitive singular noun θάνατος, ου, ὁ, from θνήσκω: to die; θανάτου: death.  Romans 1:32; 5:10, 12, 14, 17, 21; 6:3, 4, 5, 9, 16, 21, 23; 7:5, 10, 13, 13, 24; 8:2, 6, 38.  See νεκρός.

[121] Μόνον, neuter nominative singular adjective or adverb μόνος, η, ον: alone or only.  See the adverb μόνον frequently with not: only.  Romans 1:32; 3:29; 4:12, 16, 23; 5:3, 11; 8:23; 9:10, 24; 13:5.  See also the adjective μόνος: alone.  Romans 11:3; 16:4, 27.

[122] B has ποιοῦντες: they are doing; rather than ποιοῦσιν present indicative active, third plural of ποιέω: they do.

[123] Συνευδοκοῦντες, present active participle, masculine nominative plural from συνευδοκέω, a compound of συν + εὖ + δοκέω: to think good together; to approve; συνευδοκοῦντες: are approving.  Luke 11:48; Acts 8:1; 22:20; Romans 1:32; 1 Corinthians 7:12, 13.  This is the action of the crowd applauding Caesar in his actions at the Colosseum.

[124] B has συνευδοκοῦντες: they are approving; rather than συνευδοκοῦσιν present indicative active, third plural of συνευδοκέω: they approve.

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