KJV: Because that which may be known of God is manifest in them; for God hath shewed it unto them.
YLT: Because that which is known of God is manifest among them, for God did manifest it to them,
Darby: Because what is known of God is manifest among them, for God has manifested it to them,
ASV: because that which is known of God is manifest in them; for God manifested it unto them.
| διότι | because |
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Parse: Conjunction Root: διότι Sense: on this account that, because. |
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| γνωστὸν | known |
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Parse: Adjective, Nominative Neuter Singular Root: γνώριμος Sense: known, notable. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| φανερόν | manifest |
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Parse: Adjective, Nominative Neuter Singular Root: φανερός Sense: apparent, manifest, evident, known. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| θεὸς | God |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| αὐτοῖς | to them |
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Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐφανέρωσεν | has revealed [it] |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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Greek Commentary for Romans 1:19
Gives the reason (δια οτι diaτο γνωστον του τεου hoti like our “for that”) for the revelation of God‘s wrath. [source]
Verbal adjective from η γνωσις ginōskō either “the known” as elsewhere in N.T. (Acts 1:19; Acts 15:18, etc.) or “the knowable” as usual in ancient Greek, that is “the knowledge” In their hearts and consciences. God manifested First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
In their hearts and consciences. [source]
First aorist active indicative of phaneroō Not mere tautology. See Romans 2:14-16. [source]
So A.V. and Rev., as equivalent to that which is knowable. But that which is knowable was not revealed to the heathen. If it was, what need of a revelation? Better, that which is known, the universal sense in the New Testament, signifying the universal objective knowledge of God as the Creator, which is, more or less, in all men. [source]
In their heart and conscience. The emphasis should be on in. Thus the apparent tautology - what is known is manifest - disappears. [source]
Reverse Greek Commentary Search for Romans 1:19
This rendering might easily convey merely the sense of appearing; but its meaning is much deeper. Occurring frequently in the New Testament, it is used most frequently of God and Christ, or of men in their relation to these. Thus, of Christ in person while upon earth (Mark 16:12, Mark 16:14; John 1:31; John 2:11; 1 Peter 1:20; 1 John 1:2). Of the works of Christ (John 2:11; John 9:3; 1 John 3:5). Of Christ in redemption (1 John 3:5). Of Christ in His second coming (1 John 2:28). Of Christ in glory (1 John 3:2; Colossians 3:4). It is used of God. Of His revelation to men of the knowledge of Himself (Romans 1:19). Of His manifestation in Christ (1 Timothy 3:16). Of His righteousness (Romans 3:21). Of His love (1 John 4:9). It is used of men. As epistles manifesting the character and spirit of Christ (2 Corinthians 3:3; 2 Corinthians 5:11). In the judgment (2 Corinthians 5:10). In all these cases the appearing is not merely an appeal to sense, but is addressed to spiritual perception, and contemplates a moral and spiritual effect. It is the setting forth of the law or will or character of God; of the person or work of Christ; of the character or deeds of men, with a view to the disclosure of their quality and to the producing of a moral impression. Rev., manifested. [source]
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER- -DIVIDER- [source]
As in Romans 1:19. [source]
Ablative case of the masculine plural article των tōn by the (folks) of Chloe (genitive case). The words “which are of the household” are not in the Greek, though they correctly interpret the Greek, “those of Chloe.” Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. Contentions Unseemly wranglings (as opposed to discussing, διαλεγομαι dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
Unseemly wranglings (as opposed to discussing, διαλεγομαι dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
Referring to lxx text of Deuteronomy 32:17. It is probable that by ου τεωι ou theōi Paul means “to a no-god” as also in Deuteronomy 32:21 επ ουκ ετνει ep' ouk ethnei (by a no-people). This is Paul‘s reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word δαιμονια daimonia is an adjective δαιμονιος daimonios from δαιμων daimōn an inferior deity, and with same idea originally, once in this sense in N.T. (Acts 17:18). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians 6:12) that are under the control of Satan. The word δαιμονια daimonia so common in the Gospels, occurs in Paul‘s writings only here and 1 Timothy 4:1. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans 1:19-23) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now. [source]
In N.T. ἀποκαλύπτειν toreveal is habitually used with the simple dative of the subject of the revelation, as Luke 10:21. Once with εἰς unto Romans 8:18: with ἐν inof the sphere in which the revelation takes place, only here, unless Romans 1:17be so explained; but there ἐν is probably instrumental. Render ἐν here by the simple in: in my spirit, according to the familiar N.T. idea of God revealing himself, living and working in man's inner personality. See, for instance, Romans 1:19; Romans 5:5; Romans 8:10, Romans 8:11; 1 Corinthians 3:16; 1 Corinthians 14:25; 2 Corinthians 4:6; 1 John 2:5, 1 John 2:14, etc. Lightfoot explains, to reveal his Son by or through me to others. But apart from the doubtful use of ἐν , this introduces prematurely the thought of Paul's influence in his subsequent ministry. He is speaking of the initial stages of his experience. [source]
Strong word as in Hebrews 6:4, Hebrews 6:18. See Romans 8:8 for same idea with αρεσαι aresai Must believe Moral necessity to have faith (trust, πιστευω pisteuō). This is true in business also (banks, for instance). That he is The very existence of God is a matter of intelligent faith (Romans 1:19.) So that men are left without excuse. He is a rewarder Rather, “becomes a rewarder” (present middle indicative of γινομαι ginomai not of ειμι eimi). Only N.T. example of μισταποδοτης misthapodotēs late and rare double compound (one papyrus example, from μιστος misthos (reward) and αποδιδωμι apodidōmi (to pay back) like μισταποδοσια misthapodosia (Hebrews 10:35; Hebrews 11:26). Seek after That seek out God. [source]
Condition of the third class with εαν ean and the present active subjunctive (or first aorist active τελεσηι thelesēi in some MSS). The proper attitude of mind (Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 16:7; Romans 1:19; Philemon 2:19, Philemon 2:24; Hebrews 6:3), not to be uttered always in words like a charm. This Hellenistic formula was common among the ancient heathen, as today among modern Arabs like the Latin deo volente.This or that (τουτο η εκεινο touto ē ekeino). Applicable to every act. [source]