Acts one

[JLG]

Greek
For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

[the gospel]
αὐτῷ (autō)
Personal / Possessive Pronoun - Dative Neuter 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

reveals
ἀποκαλύπτεται (apokalyptetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 601: To uncover, bring to light, reveal. From apo and kalupto; to take off the cover, i.e. Disclose.

[the] righteousness
δικαιοσύνη (dikaiosynē)
Noun - Nominative Feminine Singular
Strong's 1343: From dikaios; equity; specially justification.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[that comes] by
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith [from start]
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

to
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[finish],
πίστιν (pistin)
Noun - Accusative Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

just as
καθὼς (kathōs)
Adverb
Strong's 2531: According to the manner in which, in the degree that, just as, as. From kata and hos; just as, that.

it is written:
γέγραπται (gegraptai)
Verb - Perfect Indicative Middle or Passive - 3rd Person Singular
Strong's 1125: A primary verb; to 'grave', especially to write; figuratively, to describe.

“The
Ὁ (Ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

righteous
δίκαιος (dikaios)
Adjective - Nominative Masculine Singular
Strong's 1342: From dike; equitable; by implication, innocent, holy.

will live
ζήσεται (zēsetai)
Verb - Future Indicative Middle - 3rd Person Singular
Strong's 2198: To live, be alive. A primary verb; to live.

by
ἐκ (ek)
Preposition
Strong's 1537: From out, out from among, from, suggesting from the interior outwards. A primary preposition denoting origin, from, out.

faith.”
πίστεως (pisteōs)
Noun - Genitive Feminine Singular
Strong's 4102: Faith, belief, trust, confidence; fidelity, faithfulness.

 

[JLG]

New International Version
For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.”

New Living Translation
This Good News tells us how God makes us right in his sight. This is accomplished from start to finish by faith. As the Scriptures say, “It is through faith that a righteous person has life.”

- Not in the original text !

English Standard Version
For in it the righteousness of God is revealed from faith for faith, as it is written, “The righteous shall live by faith.”

Berean Study Bible
For the gospel reveals the righteousness of God that comes by faith from start to finish, just as it is written: “The righteous will live by faith.”

Berean Literal Bible
For in it the righteousness of God is revealed from faith to faith, as it has been written: "And the righteous will live by faith."

King James Bible
For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.

New King James Version
For in it the righteousness of God is revealed from faith to faith; as it is written, “The just shall live by faith.”

New American Standard Bible
For in it the righteousness of God is revealed from faith to faith; as it is written: “BUT THE RIGHTEOUS ONE WILL LIVE BY FAITH.”

NASB 1995
For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”

NASB 1977
For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.”

Amplified Bible
For in the gospel the righteousness of God is revealed, both springing from faith and leading to faith [disclosed in a way that awakens more faith]. As it is written and forever remains written, “THE JUST and UPRIGHT SHALL LIVE BY FAITH.”

- Not in the original text !

Christian Standard Bible
For in it the righteousness of God is revealed from faith to faith, just as it is written: The righteous will live by faith.

Holman Christian Standard Bible
For in it God’s righteousness is revealed from faith to faith, just as it is written: The righteous will live by faith.

American Standard Version
For therein is revealed a righteousness of God from faith unto faith: as it is written, But the righteous shall live by faith.

Aramaic Bible in Plain English
For the justice of God is revealed in it from faith to faith, according to that which is written: “The just one shall live by faith.”

Contemporary English Version
The good news tells how God accepts everyone who has faith, but only those who have faith. It is just as the Scriptures say, "The people God accepts because of their faith will live."

- Not in the original text !

Douay-Rheims Bible
For the justice of God is revealed therein, from faith unto faith, as it is written: The just man liveth by faith.

Good News Translation
For the gospel reveals how God puts people right with himself: it is through faith from beginning to end. As the scripture says, "The person who is put right with God through faith shall live."

- Not in the original text !

International Standard Version
For in the gospel God's righteousness is being revealed from faith to faith, as it is written, "The righteous will live by faith."

Literal Standard Version
For the righteousness of God in it is revealed from faith to faith, according as it has been written: “And the righteous one will live by faith,”

New American Bible
For in it is revealed the righteousness of God from faith to faith; as it is written, “The one who is righteous by faith will live.”

NET Bible
For the righteousness of God is revealed in the gospel from faith to faith, just as it is written, "The righteous by faith will live."

New Revised Standard Version
For in it the righteousness of God is revealed through faith for faith; as it is written, “The one who is righteous will live by faith.”

New Heart English Bible
For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous will live by faith."

Weymouth New Testament
For in the Good News a righteousness which comes from God is being revealed, depending on faith and tending to produce faith; as the Scripture has it, "The righteous man shall live by faith."

- Not in the original text !

World English Bible
For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."

Young's Literal Translation
For the righteousness of God in it is revealed from faith to faith, according as it hath been written, 'And the righteous one by faith shall live,'

- Except four translations and one adding words, the rest is similar to the original text !

 

[JLG]

https://biblehub.com/romans/1-18.htm

Romans 1:18

Verse (Click for Chapter)

New International Version
The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness,

New Living Translation
But God shows his anger from heaven against all sinful, wicked people who suppress the truth by their wickedness.

English Standard Version
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

Berean Study Bible
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.

Berean Literal Bible
For the wrath of God is revealed from heaven upon all ungodliness and unrighteousness of men, suppressing the truth by unrighteousness,

King James Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

New King James Version
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

New American Standard Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness,

NASB 1995
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,

NASB 1977
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

Amplified Bible
For [God does not overlook sin and] the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who in their wickedness suppress and stifle the truth,

Christian Standard Bible
For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth,

Holman Christian Standard Bible
For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth,

American Standard Version
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;

Aramaic Bible in Plain English
For the wrath of God is revealed from Heaven against all the evils and the wickedness of the children of men, those who are holding the truth in evil.

Contemporary English Version
From heaven God shows how angry he is with all the wicked and evil things that sinful people do to crush the truth.

Douay-Rheims Bible
For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

Good News Translation
God's anger is revealed from heaven against all the sin and evil of the people whose evil ways prevent the truth from being known.

International Standard Version
For God's wrath is being revealed from heaven against all the ungodliness and wickedness of those who in their wickedness suppress the truth.

Literal Standard Version
for the wrath of God is revealed from Heaven on all impiety and unrighteousness of men, holding down the truth in unrighteousness.

New American Bible
The wrath of God is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness.

NET Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness,

New Revised Standard Version
For the wrath of God is revealed from heaven against all ungodliness and wickedness of those who by their wickedness suppress the truth.

New Heart English Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people, who suppress the truth by unrighteousness,

Weymouth New Testament
For God's anger is being revealed from Heaven against all impiety and against the iniquity of men who through iniquity suppress the truth. God is angry:

World English Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

Young's Literal Translation
for revealed is the wrath of God from heaven upon all impiety and unrighteousness of men, holding down the truth in unrighteousness.

 

[JLG]

NWT

For God’s wrath is being revealed from heaven against all ungodliness and unrighteousness of men who are suppressing the truth in an unrighteous way,

________________________________________________________________________________

Ellicott's Commentary for English Readers

(18) As a preliminary stage to this revelation of justification and of faith, there is another, which is its opposite--a revelation and disclosure of divine wrath. The proof is seen in the present condition both of the Gentile and Jewish world. And first of the Gentile world, Romans 1:18-32.

Revealed.--The revelation of righteousness is, while the Apostle writes, being made in the Person of Christ and in the salvation offered by Him. The revelation of wrath is to be inferred from the actual condition--the degradation doubly degraded--in which sin leaves its votaries.

From heaven.--The wrath of God is revealed "from heaven," inasmuch as the state of things in which it is exhibited is the divinely-inflicted penalty for previous guilt. Against that guilt, shown in outrage against all religion and all morality, it is directed.

Ungodliness and unrighteousness.--These two words stand respectively for offences against religion and offences against morality.

Who hold the truth in unrighteousness.--Rather, who suppress and thwart the truth--the light of conscience that is in them--by unrighteousness. Conscience tells them what is right, but the will, actuated by wicked motives, prevents them from obeying its dictates. "The truth" is their knowledge of right, from whatever source derived, which finds expression in conscience. "Hold" is the word which we find translated "hinder" in 2Thessalonians 2:6-7--having the force of to hold down, or suppress.

Pulpit Commentary

Verse 18 - Romans 2:29. - (1) All mankind liable to God's wrath. Verses 18-32. - (a) The heathen world in general. Verse 18. - For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold back the truth in unrighteousness. Here the argumentation of the Epistle begins, the first position to be established being that all mankind without exception is guilty of sin before God, and therefore unable of itself to put in a plea of righteousness. This being proved, the need of the revelation of God's righteousness, announced in ver. 17, appears. "The wrath of God" is an expression with which we are familiar in the Bible, being one of those in which human emotions are attributed to God in accommodation to the exigencies of human thought. It denotes his essential holiness, his antagonism to sin, to which punishment is due. It expresses an idea as essential to our conception of the Divine righteousness as do the words, "love" and "mercy." Wrath, or indignation, against evil is as necessary to our ideal of a perfect human being as is love of good; and therefore we attribute wrath to the perfect Divine Being, using of necessity human terms for expressing our conception of the Divine attributes. When the Name of the LORD Was proclaimed before Moses (Exodus 34:5, etc.), it was of One not only "merciful and gracious, long-suffering, and abundant in goodness and truth," but also "that will by no means clear the guilty." This last attribute is the same as what we mean by the Divine wrath. This "wrath of God" is said in the verse before us to be "revealed from heaven." How so? Is it in the gospel, as is God's righteousness (ver. 18)? Against this view is the change of expression - ἀπ οὐρανοῦ instead of ἐν αὐτῷ ( as well as the fact that the gospel is not in itself a revelation of wrath, but the very opposite. Is it in the Old Testament? Possibly in part; but the marked repetition of ἀποκαλύπτεται in the present tense seems to point to some obvious revelation now; and, further, the first part of the proof, to the end of the second chapter, does not rest on the Old Testament. Is it what the apostle proceeds so forcibly to draw attention to - the existing, and at that time notorious, moral degradation of heathen society, which he regards as evidence of Divine judgment? This may have been before his view; and, as he goes on at once to speak of it, it probably was so prominently. But the revelation of Divine wrath against sin seems to imply more than this as the argument goes on, viz. the evident guilt before God of all mankind alike, and not only of degraded heathenism. It is difficult to decide, among the various explanations that have been offered, on any specific mode of revelation which the writer had in view. Perhaps no particular one exclusively. Commentators may be often unduly anxious to affix an exact sense to pregnant words used by St. Paul, who so often indicates comprehensive ideas by short phrases. He may have had before his mind various concurrent signs of human guilt, and the Divine wrath against it, at that especial time of the world's history; all which, to his mind at least, brought conviction as by a light from heaven. And the gospel itself (though in its essence a revelation of mercy, so that he purposely avoids saying that wrath was in it revealed) still had been the most powerful means of all for bringing home a conviction of the Divine wrath to the consciences of believers. For its first office is to convince of sin and of judgment. Cf. the words of the forerunner, "O generation of vipers, who hath warned you to flee from the wrath to come?" On all such grounds we may conceive that the apostle spoke of the wrath of God against human sin being especially at that time plainly revealed from heaven; and he desires to bring his readers to perceive it as he did. For now was the time of the Divine purpose to bring it home to all (cf. Acts 17:30, "The times of this ignorance God winked at, but now commandeth all men everywhere to repent"). "All ungodliness and unrighteousness' (ἀσέβειαν καὶ ἀδικίαν) comprehends all evil-doing, in whatever aspect viewed, whether as impiety or as wrong. The phrase, τῶν τὴν ἀλήθειαν κατεχόντων, is wrongly translated in the Authorized Version, "who hold the truth." If the verb κατέχειν allowed this rendering here, it would indeed be intelligible in reference to the knowledge of God, even by nature, which all men have or ought to have, though they do not act upon it, and the very potential possession of which renders them guilty. This is the thought of what immediately follows. Thus the sense would be, "They hold, i.e. possess, the truth; but they do unrighteousness." But whenever κατέχειν means "to hold," it denotes a firm hold, not a loose hold, such as would be thus implied. It occurs in this sense in 1 Corinthians 11:2 ("I praise you that ye keep the ordinances"). and 1 Thessalonians 5:21 ("Hold fast that which is good"). We must, therefore, have recourse to a second sense in which the verb is also used - that of "keeping back," or "restraining." Thus Luke 4:42 ("The people stayed him, that he should not depart from them") and 2 Thessalonians 2:6 ("Ye know what withholdeth"). The reference is still to the innate knowledge of God which all men are supposed to have had originally; but the idea expressed is not their having it, but their suppressing it. "Veritas in mente nititur et urget: sed homo eam impedit" (Bengel).

 

[JLG]

Greek
[The] wrath
ὀργὴ (orgē)
Noun - Nominative Feminine Singular
Strong's 3709: From oregomai; properly, desire, i.e., violent passion (justifiable) abhorrence); by implication punishment.

of God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

is being revealed
Ἀποκαλύπτεται (Apokalyptetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 601: To uncover, bring to light, reveal. From apo and kalupto; to take off the cover, i.e. Disclose.

from
ἀπ’ (ap’)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

heaven
οὐρανοῦ (ouranou)
Noun - Genitive Masculine Singular
Strong's 3772: Perhaps from the same as oros; the sky; by extension, heaven; by implication, happiness, power, eternity; specially, the Gospel.

against
ἐπὶ (epi)
Preposition
Strong's 1909: On, to, against, on the basis of, at.

all
πᾶσαν (pasan)
Adjective - Accusative Feminine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

[the] godlessness
ἀσέβειαν (asebeian)
Noun - Accusative Feminine Singular
Strong's 763: Impiety, irreverence, ungodliness, wickedness. From asebes; impiety, i.e. wickedness.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

wickedness
ἀδικίαν (adikian)
Noun - Accusative Feminine Singular
Strong's 93: Injustice, unrighteousness, hurt. From adikos; injustice; morally, wrongfulness.

of men
ἀνθρώπων (anthrōpōn)
Noun - Genitive Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

who
τῶν (tōn)
Article - Genitive Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

suppress
κατεχόντων (katechontōn)
Verb - Present Participle Active - Genitive Masculine Plural
Strong's 2722: From kata and echo; to hold down, in various applications.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

truth
ἀλήθειαν (alētheian)
Noun - Accusative Feminine Singular
Strong's 225: From alethes; truth.

by
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

[their] wickedness.
ἀδικίᾳ (adikia)
Noun - Dative Feminine Singular
Strong's 93: Injustice, unrighteousness, hurt. From adikos; injustice; morally, wrongfulness.

 

[JLG]

New International Version
The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness,

New Living Translation
But God shows his anger from heaven against all sinful, wicked people who suppress the truth by their wickedness.

English Standard Version
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

Berean Study Bible
The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness.

Berean Literal Bible
For the wrath of God is revealed from heaven upon all ungodliness and unrighteousness of men, suppressing the truth by unrighteousness,

King James Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;

New King James Version
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

New American Standard Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness,

NASB 1995
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness,

NASB 1977
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

Amplified Bible
For [God does not overlook sin and] the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who in their wickedness suppress and stifle the truth,

- Not in the original text !

Christian Standard Bible
For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth,

Holman Christian Standard Bible
For God’s wrath is revealed from heaven against all godlessness and unrighteousness of people who by their unrighteousness suppress the truth,

American Standard Version
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness;

Aramaic Bible in Plain English
For the wrath of God is revealed from Heaven against all the evils and the wickedness of the children of men, those who are holding the truth in evil.

Contemporary English Version
From heaven God shows how angry he is with all the wicked and evil things that sinful people do to crush the truth.

Douay-Rheims Bible
For the wrath of God is revealed from heaven against all ungodliness and injustice of those men that detain the truth of God in injustice:

Good News Translation
God's anger is revealed from heaven against all the sin and evil of the people whose evil ways prevent the truth from being known.

International Standard Version
For God's wrath is being revealed from heaven against all the ungodliness and wickedness of those who in their wickedness suppress the truth.

Literal Standard Version
for the wrath of God is revealed from Heaven on all impiety and unrighteousness of men, holding down the truth in unrighteousness.

New American Bible
The wrath of God is indeed being revealed from heaven against every impiety and wickedness of those who suppress the truth by their wickedness.

NET Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth by their unrighteousness,

New Revised Standard Version
For the wrath of God is revealed from heaven against all ungodliness and wickedness of those who by their wickedness suppress the truth.

New Heart English Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people, who suppress the truth by unrighteousness,

Weymouth New Testament
For God's anger is being revealed from Heaven against all impiety and against the iniquity of men who through iniquity suppress the truth. God is angry:

World English Bible
For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness,

Young's Literal Translation
for revealed is the wrath of God from heaven upon all impiety and unrighteousness of men, holding down the truth in unrighteousness.

- Except one translation adding words, the rest is similar to the original !



________________________________________________________________________________

 

[JLG]

https://biblehub.com/romans/1-19.htm

Romans 1:19

Verse (Click for Chapter)

New International Version
since what may be known about God is plain to them, because God has made it plain to them.

New Living Translation
They know the truth about God because he has made it obvious to them.

English Standard Version
For what can be known about God is plain to them, because God has shown it to them.

Berean Study Bible
For what may be known about God is plain to them, because God has made it plain to them.

Berean Literal Bible
because the known of God is manifest among them, for God has revealed it to them.

King James Bible
Because that which may be known of God is manifest in them; for God hath shewed it unto them.

New King James Version
because what may be known of God is manifest in them, for God has shown it to them.

New American Standard Bible
because that which is known about God is evident within them; for God made it evident to them.

NASB 1995
because that which is known about God is evident within them; for God made it evident to them.

NASB 1977
because that which is known about God is evident within them; for God made it evident to them.

Amplified Bible
because that which is known about God is evident within them [in their inner consciousness], for God made it evident to them.

Christian Standard Bible
since what can be known about God is evident among them, because God has shown it to them.

Holman Christian Standard Bible
since what can be known about God is evident among them, because God has shown it to them.

American Standard Version
because that which is known of God is manifest in them; for God manifested it unto them.

Aramaic Bible in Plain English
Because a knowledge of God is revealed to them, for God has revealed it to them.

Contemporary English Version
They know everything that can be known about God, because God has shown it all to them.

Douay-Rheims Bible
Because that which is known of God is manifest in them. For God hath manifested it unto them.

Good News Translation
God punishes them, because what can be known about God is plain to them, for God himself made it plain.

International Standard Version
For what can be known about God is plain to them, because God himself has made it plain to them.

Literal Standard Version
Because that which is known of God is revealed among them, for God revealed [it] to them,

New American Bible
For what can be known about God is evident to them, because God made it evident to them.

NET Bible
because what can be known about God is plain to them, because God has made it plain to them.

New Revised Standard Version
For what can be known about God is plain to them, because God has shown it to them.

New Heart English Bible
because what can be known about God is plain to them, because God has shown it to them.

Weymouth New Testament
because what may be known about Him is plain to their inmost consciousness; for He Himself has made it plain to them.

World English Bible
because that which is known of God is revealed in them, for God revealed it to them.

Young's Literal Translation
Because that which is known of God is manifest among them, for God did manifest it to them,

 

[JLG]

NWT

because what may be known about God is clearly evident among them, for God made it clear to them.
________________________________________________________________________________

Ellicott's Commentary for English Readers

(19) The Apostle goes on to show how the Gentiles came to have such a knowledge of right, and how they repressed and contravened it.

They had it, because all the knowledge that mankind generally possessed of God they also possessed. So much as could be known without special revelation they knew.

That which may be known.--Rather, that which is (generally and universally) known--the truths of so-called "natural religion."

Is manifest in them.--Manifest or imprinted upon their consciences, because God had so imprinted it upon them. The marginal rendering, "to them," is hardly tenable.

Pulpit Commentary

Verse 19. - Because that which is known (not, as in the Authorized Version, "may be known;" for, though the force of the word γνωστὸν suggests this sense, it certainly means known, not knowable, in the many passages of the New Testament where it elsewhere occurs) of God is manifest in them; for God manifested it to them; rather than hath manifested, as in the Authorized Version. He manifested it, as appears from the following verse, in creation. In it to them from the first he manifested it; but in them (ἐν αὐτοῖς) also, through the capacity of the human soul to see Divine power in creation.

 

[JLG]

Greek
For
διότι (dioti)
Conjunction
Strong's 1360: On this account, because, for. From dia and hoti; on the very account that, or inasmuch as.

[what may be]
τὸ (to)
Article - Nominative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

known
γνωστὸν (gnōston)
Adjective - Nominative Neuter Singular
Strong's 1110: Known, an acquaintance. From ginosko; well-known.

[about] God
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

plain
φανερόν (phaneron)
Adjective - Nominative Neuter Singular
Strong's 5318: Apparent, clear, visible, manifest; adv: clearly. From phaino; shining, i.e. Apparent; neuter publicly, externally.

to
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

them,
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

because
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

God
θεὸς (theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

has made [it] plain
ἐφανέρωσεν (ephanerōsen)
Verb - Aorist Indicative Active - 3rd Person Singular
Strong's 5319: To make clear (visible, manifest), make known. From phaneros; to render apparent.

to them.
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

 

[JLG]

New International Version
since what may be known about God is plain to them, because God has made it plain to them.

New Living Translation
They know the truth about God because he has made it obvious to them.

- Not in the original text !

English Standard Version
For what can be known about God is plain to them, because God has shown it to them.

Berean Study Bible
For what may be known about God is plain to them, because God has made it plain to them.

Berean Literal Bible
because the known of God is manifest among them, for God has revealed it to them.

King James Bible
Because that which may be known of God is manifest in them; for God hath shewed it unto them.

New King James Version
because what may be known of God is manifest in them, for God has shown it to them.

New American Standard Bible
because that which is known about God is evident within them; for God made it evident to them.

NASB 1995
because that which is known about God is evident within them; for God made it evident to them.

NASB 1977
because that which is known about God is evident within them; for God made it evident to them.

Amplified Bible
because that which is known about God is evident within them [in their inner consciousness], for God made it evident to them.

- Not in the original text !

Christian Standard Bible
since what can be known about God is evident among them, because God has shown it to them.

Holman Christian Standard Bible
since what can be known about God is evident among them, because God has shown it to them.

American Standard Version
because that which is known of God is manifest in them; for God manifested it unto them.

Aramaic Bible in Plain English
Because a knowledge of God is revealed to them, for God has revealed it to them.

Contemporary English Version
They know everything that can be known about God, because God has shown it all to them.

- Not in the original text !

Douay-Rheims Bible
Because that which is known of God is manifest in them. For God hath manifested it unto them.

Good News Translation
God punishes them, because what can be known about God is plain to them, for God himself made it plain.
- Not in the original text !

International Standard Version
For what can be known about God is plain to them, because God himself has made it plain to them.

Literal Standard Version
Because that which is known of God is revealed among them, for God revealed [it] to them,

New American Bible
For what can be known about God is evident to them, because God made it evident to them.

NET Bible
because what can be known about God is plain to them, because God has made it plain to them.

New Revised Standard Version
For what can be known about God is plain to them, because God has shown it to them.

New Heart English Bible
because what can be known about God is plain to them, because God has shown it to them.

Weymouth New Testament
because what may be known about Him is plain to their inmost consciousness; for He Himself has made it plain to them.

- Not in the original text !

World English Bible
because that which is known of God is revealed in them, for God revealed it to them.

Young's Literal Translation
Because that which is known of God is manifest among them, for God did manifest it to them,

- Except Five translations, the rest is similar to the original text !

 

[JLG]

https://biblehub.com/romans/1-20.htm

Romans 1:20

Verse (Click for Chapter)

New International Version
For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.

New Living Translation
For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God.

English Standard Version
For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.

Berean Study Bible
For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.

Berean Literal Bible
For from the creation of the world His invisible qualities, both His eternal power and divinity, are clearly seen, being understood by the things made, for them to be without excuse.

King James Bible
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

New King James Version
For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse,

New American Standard Bible
For since the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly perceived, being understood by what has been made, so that they are without excuse.

NASB 1995
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

NASB 1977
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

Amplified Bible
For ever since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through His workmanship [all His creation, the wonderful things that He has made], so that they [who fail to believe and trust in Him] are without excuse and without defense.

Christian Standard Bible
For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse.

Holman Christian Standard Bible
For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people are without excuse.

American Standard Version
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse:

Aramaic Bible in Plain English
For the secrets of God from the foundation of the world are appearing to his creatures through intelligence, even his power and his eternal Godhead, that they will be without a defense,

Contemporary English Version
God's eternal power and character cannot be seen. But from the beginning of creation, God has shown what these are like by all he has made. That's why those people don't have any excuse.

Douay-Rheims Bible
For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable.

Good News Translation
Ever since God created the world, his invisible qualities, both his eternal power and his divine nature, have been clearly seen; they are perceived in the things that God has made. So those people have no excuse at all!

International Standard Version
For since the creation of the world God's invisible attributes—his eternal power and divine nature—have been understood and observed by what he made, so that people are without excuse.

Literal Standard Version
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead—to their being inexcusable;

New American Bible
Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse;

NET Bible
For since the creation of the world his invisible attributes--his eternal power and divine nature--have been clearly seen, because they are understood through what has been made. So people are without excuse.

New Revised Standard Version
Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made. So they are without excuse;

New Heart English Bible
For since the creation of the world his invisible attributes, his eternal power and divine nature, have been clearly seen, being understood from what has been made. So they are without excuse.

Weymouth New Testament
For, from the very creation of the world, His invisible perfections--namely His eternal power and divine nature--have been rendered intelligible and clearly visible by His works, so that these men are without excuse.

World English Bible
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.

Young's Literal Translation
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;

 

[JLG]

NWT

For his invisible qualities are clearly seen from the world’s creation onward, because they are perceived by the things made, even his eternal power and Godship, so that they are inexcusable.

________________________________________________________________________________


Ellicott's Commentary for English Readers

(20) For, though there were parts of God's being into which the eye could not penetrate, still they were easily to be inferred from the character of His visible creation, which bore throughout the stamp of Omnipotence and Divinity.

The invisible things of him.--His invisible attributes, afterwards explained as "His eternal power and Godhead."

Are clearly seen . . . by the things that are made.--There is something of a play upon words here. "The unseen is seen--discerned by the eye of the mind--being inferred or perceived by the help of that which is made," i.e., as we should say, by the phenomena of external nature.

Even His eternal power and Godhead.--A summary expression for those attributes which, apart from revelation, were embodied in the idea of God. Of these "power" is the most obvious. St. Paul does not go into the questions that have been raised in recent times as to the other qualities which are to be inferred as existing in the Author of nature; but he sums them up under a name that might be used as well by a Pagan philosopher as by a Christian--the attributes included in the one term "Godhead." Divinity would be, perhaps, a more correct translation of the expression. What is meant is "divine nature," rather than "divine personality."

So that they are without excuse.--They could not plead ignorance.

 

[JLG]

Pulpit Commentary

Verse 20. - For the invisible things of him from (i.e. since, ἀπὸ) the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Divinity (θειότης, not θεότης); so that they are without excuse. The concluding clause is rendered in the Revised Version, "that they may be without excuse;" and it is true that εἰς τὸ αῖναι αὐτοὺς does not express the fact that they now are so, but the subjective result of the manifestation, if disregarded. "Paulus directe excusationem adimit, non solum de eventu aliquo loquitur" (Bengel). It is, however, a question of importance, which has been much discussed, whether (as the rendering of the Revised Version might be taken to imply) the idea of Divine purpose, and [not result only, is involved in εἰς τὸ εῖναι. The difference between the two conceptions is apparent from the Vulgate, ira at sint inexcusabiles, compared with Calvin's in hoc ut. The bearing of the distinction on the doctrine of predestination is obvious, and it was consequently a subject of contention between the Lutherans and Calvinists. Meyer among moderns contends strongly that "the view which takes it of the purpose is required by the prevailing use of εἰς with the infinitive," referring in this Epistle to Romans 1:11; Romans 3:26; Romans 4:11, 16, 18; Romans 6:12; Romans 7:4, 5; Romans 8:29; Romans 11:11; Romans 12:2, 3; Romans 15:8, 13, 16. A comparison, however, of these passages does not seem to bear out his contention, it being apparently dependent on the context in each case, rather than the phrase εἰς τὸ, whether the idea of purpose comes in. Chrysostom among the ancients expressly opposed this view, saying, Καίτοιγε οὐ διὰ τοῦτο ταῦτα ἐποίησεν,ὁ Θεὸς, εἰ καὶ τοῦτο ἐξέβη. Οὐ γὰρ ἵνα αὐτοὺς ἀπολογίας ἀποστερήση διδασκαλίαν τοσαύτην εἰς μέσον προὔθηκεν ἀλλ ἵνα αὐτὸν ἐπιγνῶσιν. So that they should be may be suggested as an adequate rendering, so as to avoid the idea of God's manifestation of himself to men hating been from the first delusive, having condemnation, and not enlightenment, for its purpose. These two verses, 19 and 20, carry out the thought of τὴμ ἀλήθειαν κατεχόντων in ver. 18, their purport being to show that the ἀσέβεια and ἀδικία of men have been in spite of knowledge, and therefore involve them all in sin. For sin implies knowledge of good and evil; it is not imputed to the brute beasts, who but follow their natural instincts, having no perception of God or a Divine law. Now, to man, even without any special revelation, God manifests himself in two ways - outwardly in nature, and inwardly in conscience. In these verses the outward manifestation is spoken of, the other being more especially noted in ch. 2:14, etc. But here, too, an inward manifestation is implied by the word νοούμενα, as before by ἐν αὐτοῖς. To the animals below us the phenomena of nature may be but a spectacle before their eyes, making no appeal to a mind within. But to man they have a language - they awake wonder, awe, admiration, a sense of infinite mysterious power, and, to the receptive of such impressions, of ideal beauty indefinable. To the psalmists of old they spoke irresistibly of God; of one infinite and eternal Being, above and beyond all; and their consciences, owning the supremacy of good in the moral sphere, concurred with their sense of the evidences of beneficence in nature, so as to convince them also of the righteousness of God. All men (the apostle would say) were originally endowed with a like capacity of knowing God; and their failure in this regard, shown in the various forms of idolatry prevalent throughout the world, he views as the first stage in the development of human sin. The next stage is general moral degradation, regarded as the judicial consequence of the dishonour done to God. It is, indeed, a necessary consequence; for low and unworthy conceptions of Deity bring with them moral deterioration; when man's Divine ideal becomes degraded, with it he becomes degraded too. Witness, for instance, the debauches and cruelties that so commonly accompanied idolatrous worship. Lastly, the final stage of this moral degradation is represented in an unveiled picture of the utter wickedness, and even unnatural vice, at that time prevalent and condoned in the heart of the boasted civilization of the heathen world. Such is the drift of the remainder of this first chapter. The argument suggests the following thoughts.

(1) There is no mention here of Adam s transgression as the origin of human sin. The reason is that the apostle is arguing from a philosophical rather than a theological point of view, having Gentile as well as Jewish thinkers in his view as readers. His appeal in this chapter is not to the Old Testament at all, but to facts by all acknowledged. He is offering the world a philosophy of human history to account for the present perplexing state of things - for the undoubted discord between conscience and performance, between ideal and practice, - his purpose being to show universal guilt on the part of man. But his position here is quite consistent with what he says elsewhere (as in ch. 5.) of Adam's original transgression. For his whole argument in this chapter involves the doctrine of the fall of man, who is conceived to have been originally endowed with Divine instincts, and to have forfeited his prerogative through sin; and this is the essential meaning of the picture given us in Genesis 3. of the original transgression.

(2) The entire drift of the chapter is against the view of the condemnation of mankind being due simply to the sin of the progenitor being imputed to the race. For all men are represented as guilty, in that all have sinned against light which they might have followed. This view does not, indeed, preclude that of an inherited infection of nature predisposing all to sin; nay, it rather necessitates it; for why should the sin have been so universal but for such predisposing cause? Still, the distinction between the two views is important in regard to our conception of the Divine justice. 3. It may, however, be said that the distinction is without a real difference in this regard; for that, if the inherited infection is such that sin becomes inevitable (as seems to be implied by its alleged universality), it may appear as inconsistent with the Divine justice to condemn men for it, as it would be to impute to them their progenitor's transgression. In reply to this difficulty, it may be said that Scripture nowhere says that men are finally condemned for it. On the contrary, the gospel reveals to us the atonement, preordained from the first, for the avoidance of such final condemnation; and this retrospective as well as prospective in its effects (Romans 3:25, 26), and as far-reaching as was the original transgression (Romans 4:12, etc.). And our apostle (Romans 2:7, 14, 15, 16) expressly asserts the salvation of all who, according to their light, have done what they could. The fact is, that in the argument before us (as in other passages of similar purport) it is only the principle, or the ground, of man's possible justification before God that is under review. The intention is to show that this cannot be man's own "works or deservings," as of debt, but is another which the gospel reveals. Be it observed, lastly, that a clear view of this position is important, not only for our apprehension of the truth of things and of the meaning of the gospel, but also for our right moral tone of mind and attitude before God. For not to be convinced of sin is to belie the true ideal of our conscience, and implies acquiescence in a moral standard below that of the Divine righteousness to which we are able to aspire.

 

[JLG]

Greek
For
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

since
ἀπὸ (apo)
Preposition
Strong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.

[the] creation
κτίσεως (ktiseōs)
Noun - Genitive Feminine Singular
Strong's 2937: From ktizo; original formation.

of [the] world
κόσμου (kosmou)
Noun - Genitive Masculine Singular
Strong's 2889: Probably from the base of komizo; orderly arrangement, i.e. Decoration; by implication, the world (morally).

[God’s]
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

invisible qualities,
ἀόρατα (aorata)
Adjective - Nominative Neuter Plural
Strong's 517: Unseen, invisible. Invisible.

His
αὐτοῦ (autou)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Singular
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

eternal
ἀΐδιος (aidios)
Adjective - Nominative Feminine Singular
Strong's 126: Eternal, everlasting. From aei; everduring.

power
δύναμις (dynamis)
Noun - Nominative Feminine Singular
Strong's 1411: From dunamai; force; specially, miraculous power.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

divine nature,
θειότης (theiotēs)
Noun - Nominative Feminine Singular
Strong's 2305: Divinity, divine nature. From theios; divinity.

have been clearly seen,
καθορᾶται (kathoratai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 2529: To see clearly, perceive, discern. From kata and horao; to behold fully, i.e. distinctly apprehend.

being understood
νοούμενα (nooumena)
Verb - Present Participle Middle or Passive - Nominative Neuter Plural
Strong's 3539: From nous; to exercise the mind, i.e. to comprehend, heed.

from
τοῖς (tois)
Article - Dative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

His workmanship,
ποιήμασιν (poiēmasin)
Noun - Dative Neuter Plural
Strong's 4161: A thing made, a work, workmanship. From poieo; a product, i.e. Fabric.

so that
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

[men]
αὐτοὺς (autous)
Personal / Possessive Pronoun - Accusative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

are
εἶναι (einai)
Verb - Present Infinitive Active
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

without excuse.
ἀναπολογήτους (anapologētous)
Adjective - Accusative Masculine Plural
Strong's 379: Without (ground of) defense, indefensible, inexcusable. Indefensible.

 

[JLG]

New International Version
For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.

New Living Translation
For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities—his eternal power and divine nature. So they have no excuse for not knowing God.

- Not in the original text !

English Standard Version
For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse.

Berean Study Bible
For since the creation of the world God’s invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse.

Berean Literal Bible
For from the creation of the world His invisible qualities, both His eternal power and divinity, are clearly seen, being understood by the things made, for them to be without excuse.

King James Bible
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse:

New King James Version
For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse,

New American Standard Bible
For since the creation of the world His invisible attributes, that is, His eternal power and divine nature, have been clearly perceived, being understood by what has been made, so that they are without excuse.

NASB 1995
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

NASB 1977
For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

Amplified Bible
For ever since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through His workmanship [all His creation, the wonderful things that He has made], so that they [who fail to believe and trust in Him] are without excuse and without defense.

- Not in the original text !

Christian Standard Bible
For his invisible attributes, that is, his eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what he has made. As a result, people are without excuse.

Holman Christian Standard Bible
For His invisible attributes, that is, His eternal power and divine nature, have been clearly seen since the creation of the world, being understood through what He has made. As a result, people are without excuse.

American Standard Version
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse:

Aramaic Bible in Plain English
For the secrets of God from the foundation of the world are appearing to his creatures through intelligence, even his power and his eternal Godhead, that they will be without a defense,

Contemporary English Version
God's eternal power and character cannot be seen. But from the beginning of creation, God has shown what these are like by all he has made. That's why those people don't have any excuse.

- Not in the original text !

Douay-Rheims Bible
For the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made; his eternal power also, and divinity: so that they are inexcusable.

Good News Translation
Ever since God created the world, his invisible qualities, both his eternal power and his divine nature, have been clearly seen; they are perceived in the things that God has made. So those people have no excuse at all!

International Standard Version
For since the creation of the world God's invisible attributes—his eternal power and divine nature—have been understood and observed by what he made, so that people are without excuse.

Literal Standard Version
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead—to their being inexcusable;

New American Bible
Ever since the creation of the world, his invisible attributes of eternal power and divinity have been able to be understood and perceived in what he has made. As a result, they have no excuse;

NET Bible
For since the creation of the world his invisible attributes--his eternal power and divine nature--have been clearly seen, because they are understood through what has been made. So people are without excuse.

New Revised Standard Version
Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made. So they are without excuse;

New Heart English Bible
For since the creation of the world his invisible attributes, his eternal power and divine nature, have been clearly seen, being understood from what has been made. So they are without excuse.

Weymouth New Testament
For, from the very creation of the world, His invisible perfections--namely His eternal power and divine nature--have been rendered intelligible and clearly visible by His works, so that these men are without excuse.

World English Bible
For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.

Young's Literal Translation
for the invisible things of Him from the creation of the world, by the things made being understood, are plainly seen, both His eternal power and Godhead -- to their being inexcusable;

- Except three translations, the rest is similar to the original text !

 

[JLG]

https://biblehub.com/romans/1-21.htm

Romans 1:21

New International Version
For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.

New Living Translation
Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused.

English Standard Version
For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Berean Study Bible
For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts.

Berean Literal Bible
For having known God, they glorified Him not as God, or were thankful; but they became futile in their thinking and their foolish heart was darkened.

King James Bible
Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

New King James Version
because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.

New American Standard Bible
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their reasonings, and their senseless hearts were darkened.

NASB 1995
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.

NASB 1977
For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened.

Amplified Bible
For even though they knew God [as the Creator], they did not honor Him as God or give thanks [for His wondrous creation]. On the contrary, they became worthless in their thinking [godless, with pointless reasonings, and silly speculations], and their foolish heart was darkened.

Christian Standard Bible
For though they knew God, they did not glorify him as God or show gratitude. Instead, their thinking became worthless, and their senseless hearts were darkened.

Holman Christian Standard Bible
For though they knew God, they did not glorify Him as God or show gratitude. Instead, their thinking became nonsense, and their senseless minds were darkened.

American Standard Version
because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.

Aramaic Bible in Plain English
Because they knew God, and they did not glorify him as God, nor did they give him thanks, so that they became destitute in their reasoning and became dull in their heart without understanding.

Contemporary English Version
They know about God, but they don't honor him or even thank him. Their thoughts are useless, and their stupid minds are in the dark.

Douay-Rheims Bible
Because that, when they knew God, they have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened.

Good News Translation
They know God, but they do not give him the honor that belongs to him, nor do they thank him. Instead, their thoughts have become complete nonsense, and their empty minds are filled with darkness.

International Standard Version
For although they knew God, they neither glorified him as God nor gave thanks to him. Instead, their thoughts turned to worthless things, and their senseless hearts were darkened.

Literal Standard Version
because, having known God they did not glorify [Him] as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened,

New American Bible
for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened.

NET Bible
For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.

New Revised Standard Version
for though they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their senseless minds were darkened.

New Heart English Bible
Because, although they knew God, they did not glorify him as God or give him thanks, but their thinking became nonsense, and their foolish heart was darkened.

Weymouth New Testament
For when they had come to know God, they did not give Him glory as God nor render Him thanks, but they became absorbed in useless discussions, and their senseless minds were darkened.

World English Bible
Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.

Young's Literal Translation
because, having known God they did not glorify Him as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened,

 

[JLG]

NWT

For although they knew God, they did not glorify him as God nor did they thank him, but they became empty-headed in their reasonings and their senseless hearts became darkened.

________________________________________________________________________________

Ellicott's Commentary for English Readers

(21) They knew enough of God to know that thanks and praise were due to Him; but neither of these did they offer. They put aside the natural instinct of adoration, and fell to speculations, which only led them farther and farther from the truth. The new knowledge of which they went in quest proved to be fiction; the old knowledge that they had was obscured and lost by their folly. Starting with two things--a portion of enlightenment on the one hand, and the natural tendency of the human mind to error on the other, the latter prevailed, and the former became eclipsed.

But became vain in their imaginations.--They were frustrated--reached no good and sound result with their speculations.

Their foolish heart.--Not the same word as "fools," in the next verse. Their unintelligent heart; their heart which, by itself, was endowed with no special faculty of discernment such as to enable them to dispense with the enlightenment from above.

Pulpit Commentary

Verse 21. - Because that, knowing God, they glorified him not as God, neither were thankful (rather, gave thanks); but became vain in their imaginations (διαλογισμοῖς, elsewhere more correctly rendered "thoughts" or "reasonings;" cf. 1 Corinthians 3:20, "The Lord knoweth the thoughts of the wise, that they are vain" - μάταιοι, as here, ἐματαιώθησαν), and their foolish heart was darkened.

 

[JLG]

Greek
For
Διότι (Dioti)
Conjunction
Strong's 1360: On this account, because, for. From dia and hoti; on the very account that, or inasmuch as.

although they knew
γνόντες (gnontes)
Verb - Aorist Participle Active - Nominative Masculine Plural
Strong's 1097: A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications.

God,
Θεὸν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

they neither glorified [Him]
ἐδόξασαν (edoxasan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 1392: To glorify, honor, bestow glory on. From doxa; to render glorious.

as
ὡς (hōs)
Adverb
Strong's 5613: Probably adverb of comparative from hos; which how, i.e. In that manner.

God
Θεὸν (Theon)
Noun - Accusative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

[nor]
ἢ (ē)
Conjunction
Strong's 2228: Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.

gave thanks [to Him],
ηὐχαρίστησαν (ēucharistēsan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2168: From eucharistos; to be grateful, i.e. to express gratitude; specially, to say grace at a meal.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

they became futile
ἐματαιώθησαν (emataiōthēsan)
Verb - Aorist Indicative Passive - 3rd Person Plural
Strong's 3154: To become vain or foolish, be perverted. From mataios; to render foolish, i.e. wicked or, idolatrous.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

their
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

thinking
διαλογισμοῖς (dialogismois)
Noun - Dative Masculine Plural
Strong's 1261: From dialogizomai; discussion, i.e. consideration, or debate.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

darkened
ἐσκοτίσθη (eskotisthē)
Verb - Aorist Indicative Passive - 3rd Person Singular
Strong's 4654: To darken. From skotos; to obscure.

in their
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

foolish
ἀσύνετος (asynetos)
Adjective - Nominative Feminine Singular
Strong's 801: Unintelligent, without wisdom, unwise, undiscerning (implying probably moral defect). By implication, wicked.

hearts.
καρδία (kardia)
Noun - Nominative Feminine Singular
Strong's 2588: Prolonged from a primary kar; the heart, i.e. the thoughts or feelings; also the middle.

 

[JLG]

New International Version
For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.

New Living Translation
Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused.

- Not in the original text !

English Standard Version
For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Berean Study Bible
For although they knew God, they neither glorified Him as God nor gave thanks to Him, but they became futile in their thinking and darkened in their foolish hearts.

Berean Literal Bible
For having known God, they glorified Him not as God, or were thankful; but they became futile in their thinking and their foolish heart was darkened.

King James Bible
Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened.

New King James Version
because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened.

New American Standard Bible
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their reasonings, and their senseless hearts were darkened.

NASB 1995
For even though they knew God, they did not honor Him as God or give thanks, but they became futile in their speculations, and their foolish heart was darkened.

NASB 1977
For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened.

Amplified Bible
For even though they knew God [as the Creator], they did not honor Him as God or give thanks [for His wondrous creation]. On the contrary, they became worthless in their thinking [godless, with pointless reasonings, and silly speculations], and their foolish heart was darkened.

- Not in the original text !

Christian Standard Bible
For though they knew God, they did not glorify him as God or show gratitude. Instead, their thinking became worthless, and their senseless hearts were darkened.

Holman Christian Standard Bible
For though they knew God, they did not glorify Him as God or show gratitude. Instead, their thinking became nonsense, and their senseless minds were darkened.

- Not in the original text !

American Standard Version
because that, knowing God, they glorified him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened.

Aramaic Bible in Plain English
Because they knew God, and they did not glorify him as God, nor did they give him thanks, so that they became destitute in their reasoning and became dull in their heart without understanding.

Contemporary English Version
They know about God, but they don't honor him or even thank him. Their thoughts are useless, and their stupid minds are in the dark.

- Not in the original text !

Douay-Rheims Bible
Because that, when they knew God, they have not glorified him as God, or given thanks; but became vain in their thoughts, and their foolish heart was darkened.

Good News Translation
They know God, but they do not give him the honor that belongs to him, nor do they thank him. Instead, their thoughts have become complete nonsense, and their empty minds are filled with darkness.

- Not in the original text !

International Standard Version
For although they knew God, they neither glorified him as God nor gave thanks to him. Instead, their thoughts turned to worthless things, and their senseless hearts were darkened.

Literal Standard Version
because, having known God they did not glorify [Him] as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened,

New American Bible
for although they knew God they did not accord him glory as God or give him thanks. Instead, they became vain in their reasoning, and their senseless minds were darkened.

- Not in the original text !

NET Bible
For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.

New Revised Standard Version
for though they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their senseless minds were darkened.

- Not in the original text !

New Heart English Bible
Because, although they knew God, they did not glorify him as God or give him thanks, but their thinking became nonsense, and their foolish heart was darkened.

Weymouth New Testament
For when they had come to know God, they did not give Him glory as God nor render Him thanks, but they became absorbed in useless discussions, and their senseless minds were darkened.

- Not in the original text !

World English Bible
Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.

Young's Literal Translation
because, having known God they did not glorify Him as God, nor gave thanks, but were made vain in their reasonings, and their unintelligent heart was darkened,

- Except two translations, the rest is similar to the original text !

- There is an additional problem: seven translations turned the word heart into mind!

- I can easily imagine what they will do with other more important words!

- It can only lead to confusion and misunderstanding!

 

[JLG]

https://biblehub.com/romans/1-22.htm

Romans 1:22

Verse (Click for Chapter)

New International Version
Although they claimed to be wise, they became fools

New Living Translation
Claiming to be wise, they instead became utter fools.

English Standard Version
Claiming to be wise, they became fools,

Berean Study Bible
Although they claimed to be wise, they became fools,

Berean Literal Bible
Professing to be wise, they became fools,

King James Bible
Professing themselves to be wise, they became fools,

New King James Version
Professing to be wise, they became fools,

New American Standard Bible
Claiming to be wise, they became fools,

NASB 1995
Professing to be wise, they became fools,

NASB 1977
Professing to be wise, they became fools,

Amplified Bible
Claiming to be wise, they became fools,

Christian Standard Bible
Claiming to be wise, they became fools

Holman Christian Standard Bible
Claiming to be wise, they became fools

American Standard Version
Professing themselves to be wise, they became fools,

Aramaic Bible in Plain English
And when they thought in themselves that they were wise, they became insane.

Contemporary English Version
They claim to be wise, but they are fools.

Douay-Rheims Bible
For professing themselves to be wise, they became fools.

Good News Translation
They say they are wise, but they are fools;

International Standard Version
Though claiming to be wise, they became fools

Literal Standard Version
professing to be wise, they were made fools,

New American Bible
While claiming to be wise, they became fools

NET Bible
Although they claimed to be wise, they became fools

New Revised Standard Version
Claiming to be wise, they became fools;

New Heart English Bible
Claiming to be wise, they became fools,

Weymouth New Testament
While boasting of their wisdom they became utter fools,

World English Bible
Professing themselves to be wise, they became fools,

Young's Literal Translation
professing to be wise, they were made fools,