KJV: Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:
YLT: Wherefore also God did give them up, in the desires of their hearts, to uncleanness, to dishonour their bodies among themselves;
Darby: Wherefore God gave them up also in the lusts of their hearts to uncleanness, to dishonour their bodies between themselves:
ASV: Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves:
παρέδωκεν | gave up |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: παραδίδωμι Sense: to give into the hands (of another). |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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ἐπιθυμίαις | desires |
Parse: Noun, Dative Feminine Plural Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
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τῶν | of the |
Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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καρδιῶν | hearts |
Parse: Noun, Genitive Feminine Plural Root: καρδία Sense: the heart. |
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αὐτῶν | of them |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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ἀκαθαρσίαν | impurity |
Parse: Noun, Accusative Feminine Singular Root: ἀκαθαρσία Sense: uncleanness. |
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τοῦ | - |
Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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ἀτιμάζεσθαι | to dishonor |
Parse: Verb, Present Infinitive Middle or Passive Root: ἀτιμάζω Sense: to dishonour, insult, treat with contempt. |
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σώματα | bodies |
Parse: Noun, Accusative Neuter Plural Root: σῶμα Sense: the body both of men or animals. |
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ἐν | between |
Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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αὐτοῖς | themselves |
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Romans 1:24
Paul‘s inexorable logic. See it also in Romans 1:26 with the same verb and in Romans 1:28 και kai like “and so.” [source]
First aorist active indicative of παραδιδωμι paradidōmi old and common verb to hand over (beside, παρα para) to one‘s power as in Matthew 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man‘s moral freedom. Paul refers to this stage and state of man in Acts 17:30 by “overlooked” The withdrawal of God‘s restraint sent men deeper down. Three times Paul uses παρεδωκεν paredōken here (Romans 1:24, Romans 1:26, Romans 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. That their bodies should be dishonoured (του ατιμαζεσται τα σωματα αυτων tou atimazesthai ta sōmata autōn). Contemplated result expressed by του tou (genitive article) and the passive infinitive ατιμαζεσται atimazesthai (from ατιμος atimos α a privative and τιμος timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Contemplated result expressed by του tou (genitive article) and the passive infinitive ατιμαζεσται atimazesthai (from ατιμος atimos α a privative and τιμος timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
Reverse Greek Commentary Search for Romans 1:24
Constative aorist active indicative of εαω eaō (note syllabic augment). Paul here touches God in history as he did just before in creation. God‘s hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts 17:30; Romans 1:24, Romans 1:26, Romans 1:28), judgment enough for their sins. To walk in their ways (πορευεσται ταις οδοις αυτων poreuesthai tais hodois autōn). Present middle infinitive, to go on walking, with locative case without εν en This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience. [source]
First aorist active indicative of παραδιδωμι paradidōmi This same form occurs three times like clods on a coffin in a grave in Romans 1:24, Romans 1:26, Romans 1:28 where Paul speaks of God giving the heathen up to their lusts. [source]
Σῶμα in earlier classical usage signifies a corpse. So always in Homer and often in later Greek. So in the New Testament, Matthew 6:25; Mark 5:29; Mark 14:8; Mark 15:43. It is used of men as slaves, Revelation 18:13. Also in classical Greek of the sum-total. So Plato: τὸ τοῦ κόσμου σῶμα thesum-total of the world (“Timaeus,” 31). The meaning is tinged in some cases by the fact of the vital union of the body with the immaterial nature, as being animated by the ψυξή soulthe principle of individual life. Thus Matthew 6:25, where the two are conceived as forming one organism, so that the material ministries which are predicated of the one are predicated of the other, and the meanings of the two merge into one another. -DIVIDER- -DIVIDER- In Paul it can scarcely be said to be used of a dead body, except in a figurative sense, as Romans 8:10, or by inference, 2 Corinthians 5:8. Commonly of a living body. It occurs with ψυχή soulonly 1 Thessalonians 5:23, and there its distinction from ψυχή rather than its union with it is implied. So in Matthew 10:28, though even there the distinction includes the two as one personality. It is used by Paul:-DIVIDER- 1. Of the living human body, Romans 4:19; 1 Corinthians 6:13; 1 Corinthians 9:27; 1 Corinthians 12:12-26. -DIVIDER- -DIVIDER- 2. Of the Church as the body of Christ, Romans 12:5; 1 Corinthians 12:27; Ephesians 1:23; Colossians 1:18, etc. Σάρξ fleshnever in this sense. -DIVIDER- -DIVIDER- 3. Of plants and heavenly bodies, 1 Corinthians 15:37, 1 Corinthians 15:40. -DIVIDER- -DIVIDER- 4. Of the glorified body of Christ, Philemon 3:21. -DIVIDER- -DIVIDER- 5. Of the spiritual body of risen believers, 1 Corinthians 15:44. -DIVIDER- -DIVIDER- It is distinguished from σάρξ fleshas not being limited to the organism of an earthly, living body, 1 Corinthians 15:37, 1 Corinthians 15:38. It is the material organism apart from any definite matter. It is however sometimes used as practically synonymous with σάρξ , 1 Corinthians 7:16, 1 Corinthians 7:17; Ephesians 5:28, Ephesians 5:31; 2 Corinthians 4:10, 2 Corinthians 4:11. Compare 1 Corinthians 5:3with Colossians 2:5. An ethical conception attaches to it. It is alternated with μέλη membersand the two are associated with sin (Romans 1:24; Romans 6:6; Romans 7:5, Romans 7:24; Romans 8:13; Colossians 3:5), and with sanctification (Romans 12:1; 1 Corinthians 6:19sq.; compare 1 Thessalonians 4:4; 1 Thessalonians 5:23). It is represented as mortal, Romans 8:11; 2 Corinthians 10:10; and as capable of life, 1 Corinthians 13:3; 2 Corinthians 4:10. -DIVIDER- -DIVIDER- In common with μέλη membersit is the instrument of feeling and willing rather than σάρξ , because the object in such cases is to designate the body not definitely as earthly, but generally as organic, Romans 6:12, Romans 6:13, Romans 6:19; 2 Corinthians 5:10. Hence, wherever it is viewed with reference to sin or sanctification, it is the outward organ for the execution of the good or bad resolves of the will. -DIVIDER- -DIVIDER- The phrase body of sin denotes the body belonging to, or ruled by, the power of sin, in which the members are instruments of unrighteousness (Romans 6:13). Not the body as containing the principle of evil in our humanity, since Paul does not regard sin as inherent in, and inseparable from, the body (see Romans 6:13; 2 Corinthians 4:10-12; 2 Corinthians 7:1. Compare Matthew 15:19), nor as precisely identical with the old man, an organism or system of evil dispositions, which does not harmonize with Romans 6:12, Romans 6:13, where Paul uses body in the strict sense. “Sin is conceived as the master, to whom the body as slave belongs and is obedient to execute its will. As the slave must perform his definite functions, not because he in himself can perform no others, but because of His actually subsistent relationship of service he may perform no others, while of himself he might belong as well to another master and render other services; so the earthly σῶμα bodybelongs not of itself to the ἁμαρτία sinbut may just as well belong to the Lord (1 Corinthians 6:13), and doubtless it is de facto enslaved to sin, so long as a redemption from this state has not set in by virtue of the divine Spirit” (Romans 7:24: Dickson).DestroyedSee on Romans 3:3.He that is dead ( ὁ ἀποθανὼν )Rev., literally, he that hath died. In a physical sense. Death and its consequences are used as the general illustration of the spiritual truth. It is a habit of Paul to throw in such general illustrations. See Romans 7:2. [source]
Lit., passions of dishonor. Rev., passions. As distinguished from ἐπιθυμίαι lustsin Romans 1:24, πάθη passionsis the narrower and intenser word. Ἐπιθυμία is the larger word, including the whole world of active lusts and desires, while the meaning of πάθος is passive, being the diseased condition out of which the lusts spring. Ἐπιθυμίαι areevil longings; πάθη ungovernableaffections. Thus it appears that the divine punishment was the more severe, in that they were given over to a condition, and not merely to an evil desire. The two words occur together, 1 Thessalonians 4:5. [source]
Second aorist active participle of γινωσκω ginōskō to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts 17:27). Glorified not as God (ουχ ως τεον εδοχασαν ouch hōs theon edoxasan). They knew more than they did. This is the reason for the condemnation of the heathen (Romans 2:12-16), the failure to do what they know. Their senseless heart Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
Καρδια Kardia is the most comprehensive term for all our faculties whether feeling (Romans 9:2), will (1 Corinthians 4:5), intellect (Romans 10:6). It may be the home of the Holy Spirit (Romans 5:5) or of evil desires (Romans 1:24). See notes on Mark 7:21. for list of vices that come “out of the heart.” Ασυνετος Asunetos is a verbal adjective from συνιημι suniēmi to put together, and α a privative, unintelligent, not able to put together the manifest evidence about God (Romans 1:20). So darkness settled down on their hearts (εσκοτιστη eskotisthē first aorist ingressive passive of σκοτιζω skotizō to darken). [source]
Play on ουκ εδοκιμασαν ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24, Romans 1:26, Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
See note on Romans 1:24, Romans 1:26 for this relative conjunction, “because of which thing.” [source]
Future active indicative of χρηματιζω chrēmatizō old verb, to receive a name as in Acts 11:26, from χρημα chrēma business, from χραομαι chraomai to use, then to give an oracle, etc. An adulteress (μοιχαλις moichalis). Late word, in Plutarch, lxx. See note on Matthew 12:39. If she be joined Third class condition, “if she come to.” So that she is no adulteress (tou mē einai autēn moichalida). It is a fact that εαν γενηται tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
First aorist active indicative of παραδιδωμι paradidōmi old and common verb to hand over (beside, παρα para) to one‘s power as in Matthew 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man‘s moral freedom. Paul refers to this stage and state of man in Acts 17:30 by “overlooked” The withdrawal of God‘s restraint sent men deeper down. Three times Paul uses παρεδωκεν paredōken here (Romans 1:24, Romans 1:26, Romans 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. That their bodies should be dishonoured (του ατιμαζεσται τα σωματα αυτων tou atimazesthai ta sōmata autōn). Contemplated result expressed by του tou (genitive article) and the passive infinitive ατιμαζεσται atimazesthai (from ατιμος atimos α a privative and τιμος timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Full knowledge They had a dim memory that was a caricature. Unto a reprobate mind (εις αδοκιμον νουν eis adokimon noun). Play on ουκ εδοκιμασαν ouk edokimasan They rejected God and God rejected their mental attitude and gave them over (Romans 1:24, Romans 1:26, Romans 1:28). See this adjective already in 1 Corinthians 9:27; 2 Corinthians 13:5-7. Like an old abandoned building, the home of bats and snakes, left “to do those things which are not fitting” (ποιειν τα μη κατηκοντα poiein ta mē kathēkonta), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (2 Maccabees 6:4). [source]
Third class condition, “if she come to.” So that she is no adulteress (tou mē einai autēn moichalida). It is a fact that εαν γενηται tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
It is a fact that εαν γενηται tou and the infinitive is used for result as we saw in Romans 1:24. Conceived result may explain the idiom here. [source]
Pharaoh hardened his own heart also (Exodus 8:15, Exodus 8:32; Exodus 9:34), but God gives men up also (Romans 1:24, Romans 1:26, Romans 1:28). This late word is used by the Greek physicians Galen and Hippocrates. See note on Acts 19:9. Only here in Paul. [source]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
Ἀκαθαρσία in Matthew 23:27of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Romans 1:24; 2 Corinthians 12:21; Ephesians 4:19. Here in the sense of impurity on the side of sordidness. In Ephesians 4:19, Paul speaks of working uncleanness ( ἀκαθαρσίαν ) in a spirit of selfish desire ( πλεονεξία ) which is the spirit of covetousness. In Ephesians 5:3, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power. [source]
Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans 1:24, Romans 1:26, Romans 1:28). [source]
First aorist passive indicative of μετατιτημι metatithēmi old verb to transpose, to change as in Hebrews 7:12; Acts 7:16. That he should not see death Here again του tou with the infinitive usually expresses purpose, but in this case result is the idea as in Matthew 21:23; Romans 1:24; Romans 7:3, etc. (Robertson, Grammar, p. 1002). He was not found Imperfect passive of ευρισκω heuriskō from Genesis 5:24. Was still not found. Translated First aorist active of same verb as μετετετη metetethē just before. Translation Substantive from the same verb μετατιτημι metatithēmi used already in Hebrews 7:12 for change. See also Hebrews 12:27. Our very word “metathesis.” He hath had witness borne him Perfect passive indicative of μαρτυρεω martureō stands on record still, “he has been testified to.” That he had been well-pleasing unto God Perfect active infinitive of ευαρεστεω euaresteō late compound from ευαρεστος euarestos (well-pleasing), in N.T. only in Hebrews 11:5.; Hebrews 13:16. With dative case τεωι theōi Quoted here from Genesis 5:22, Genesis 5:24. The word is common of a servant pleasing his master. [source]
Sensual appetite. The desire which resides in the flesh, not the desire for the flesh. For this subjective usage of the genitive with lust, see John 8:44; Romans 1:24; Revelation 18:14. Compare 1 Peter 2:11; Titus 2:12. The lust of the flesh involves the appropriation of the desired object. On the flesh, see on John 1:14. [source]
Εἰκών is a figure or likeness. Thus Matthew 22:20, of the likeness of Caesar on the coin. Romans 1:24, an image of men, birds, beasts, etc. Colossians 3:10, “the image of Him that created him;” i.e., the moral likeness of renewed men to God. Christ is called the image of God (Colossians 1:15; 2 Corinthians 4:4). Besides the idea of likeness, the word involves the idea of representation, though not of perfect representation. Thus, man is said to be the image of God (1 Corinthians 11:7). In this it resembles χαρακτήρ imagein Hebrews 1:3. Caesar's image on the coin, the reflection of the sun in the water (Plato, “Phaedo,” 99); and the statue or image of the beast in this passage, are εἰκών . The word also involves the idea of manifestation. Thus, Colossians 1:15, where, in the image there is an implied contrast with the invisible God. Hence Philo applied the term to the Logos. See on John 1:1. -DIVIDER- -DIVIDER- The word played an important part in the Arian controversy, in which the distinction was sharply emphasized between εἰκών imageas assuming a prototype, and therefore as properly representing the relation of the Son to the Father, and ὁμοίωμα likenessas implying mere similitude, and not embodying the essential verity of the prototype. The image involves the likeness, but the likeness does not involve the image. The latter may imply only an accidental resemblance, while the former is a veritable representation. Christ is therefore the εἰκών of God. -DIVIDER- -DIVIDER- The image of the beast occurs ten times in Revelation; four times in this chapter, and in Revelation 14:9, Revelation 14:11; Revelation 15:2; Revelation 16:2; Revelation 19:20; Revelation 20:4. -DIVIDER- -DIVIDER- [source]