Romans / Chapter 1

Romans 1

32 verses • SBL Greek New Testament 1 tradition available

Translator's Introduction

What This Chapter Is About

Romans 1 opens with Paul's self-introduction as an apostle set apart for the gospel, expressing his longing to visit the Roman believers. He then states the letter's thesis: the gospel is God's power for salvation to everyone who believes, because in it God's righteousness is revealed from faith to faith (1:16-17). The chapter then turns to the universal human problem — God's wrath is revealed against all ungodliness and unrighteousness, because what can be known about God is evident from creation, yet humanity suppressed this truth, exchanged God's glory for idols, and was given over to degrading passions and a debased mind.

What Makes This Chapter Remarkable

Verses 16-17 function as the thesis statement for the entire letter and arguably for Pauline theology as a whole. The phrase 'from faith to faith' (ek pisteos eis pistin) has generated centuries of interpretation. Paul's argument in 1:18-32 is not merely moral condemnation but a carefully structured case that all humanity stands under divine judgment — a setup for the surprising turn in chapter 2 where Paul indicts the moral judge as well. The vice list in verses 29-31 follows Greco-Roman rhetorical conventions but is grounded in the theological logic of idolatry producing moral disorder.

Translation Friction

The Greek dikaiosyne theou ('righteousness of God') in verse 17 is notoriously complex — it can mean God's own righteousness, the righteousness God gives, or the righteousness that comes from God. We render it as 'the righteousness of God' and note the ambiguity. Verses 26-27 address same-sex relations in language that has been intensely debated; we render the Greek as given without softening or amplifying. The phrase 'para physin' ('contrary to nature') reflects Paul's first-century understanding of the created order.

Connections

The Habakkuk 2:4 quotation in verse 17 ('the righteous shall live by faith') is foundational to Reformation theology and connects to Galatians 3:11 and Hebrews 10:38. The creation theology of 1:19-20 echoes Psalm 19 and Wisdom of Solomon 13. The pattern of 'God gave them over' (paredoken, vv. 24, 26, 28) structures the wrath section and will be contrasted with God 'giving over' his Son in 8:32. **Tradition comparisons:** The Latin Vulgate shaped Western theology here: Iustus ex fide vivit (the just lives by faith) — quoting Habakkuk 2:4 — became the motto of the Reformation. Iustitia Dei (righteousness/justice of God) was the term that tormented the young Luther un... (2 notable Vulgate renderings in this chapter) See the [Vulgate Romans](/vulgate/romans).

Romans 1:1

Παῦλος δοῦλος Χριστοῦ Ἰησοῦ, κλητὸς ἀπόστολος ἀφωρισμένος εἰς εὐαγγέλιον θεοῦ,

Paul, a servant of Christ Jesus, called as an apostle, set apart for the gospel of God —

KJV Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,

Notes & Key Terms 2 terms

Key Terms

δοῦλος doulos

"servant" — slave, bondservant, servant, one bound to a master

In the Septuagint, doulos translates the Hebrew eved, used of Moses, David, and the prophets in relation to God. Paul's self-designation as 'slave of Christ Jesus' places him in this prophetic lineage.

εὐαγγέλιον euangelion

"gospel" — good news, gospel, glad tidings

In the Roman imperial context, euangelion was used for proclamations of the emperor's victories and accession. Paul's use is deliberately counter-imperial — the true good news is God's, not Caesar's.

Translator Notes

The Greek doulos means 'slave' or 'bondservant,' not merely 'servant.' It carries connotations of total ownership and devotion. We render 'servant' to maintain the dignity of the self-designation while noting the stronger Greek sense. The SBLGNT reads 'Christ Jesus' (Christou Iesou) rather than the KJV's 'Jesus Christ' — the order varies in manuscripts.
The verb aphorismenos ('set apart') is a perfect passive participle suggesting a divine action completed in the past with continuing effect. Paul sees his entire life as divinely directed toward gospel proclamation.

Romans 1:2

ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν γραφαῖς ἁγίαις,

(Which he had promised afore by his God's spokespersons in the sacred scriptures,).

KJV (Which he had promised afore by his prophets in the holy scriptures,)

Notes & Key Terms

Translator Notes

The verb proepengeilato ('promised beforehand') is a compound emphasizing prior commitment. Paul establishes from the outset that the gospel is not an innovation but the fulfillment of Israel's scriptural hope. The phrase 'holy Scriptures' (graphais hagiais) refers to what Christians call the Old Testament.

Romans 1:3

περὶ τοῦ υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαυὶδ κατὰ σάρκα,

Concerning his Son Jesus Christ our Lord, which was appointed of the seed of David in keeping with to the flesh;.

KJV Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

Notes & Key Terms 1 term

Key Terms

σάρξ sarx

"flesh" — flesh, body, human nature, physical existence, sinful nature

Here sarx denotes the sphere of physical, human existence without the negative moral connotation it carries elsewhere in Romans (e.g., chapters 7-8). Paul uses sarx with different nuances throughout the letter.

Translator Notes

The phrase kata sarka ('according to the flesh') limits the Davidic descent to the human, physical dimension — setting up the contrast with kata pneuma ('according to the Spirit') in verse 4. The Greek genomenou ('having become, born') from ginomai emphasizes the incarnation: the Son entered into human lineage.

Romans 1:4

τοῦ ὁρισθέντος υἱοῦ θεοῦ ἐν δυνάμει κατὰ πνεῦμα ἁγιωσύνης ἐξ ἀναστάσεως νεκρῶν, Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν,

Declared to be the Descendant of God with authority, according to the inner life of holiness, by the resurrection from the no longer alive:.

KJV And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead:

Notes & Key Terms 1 term

Key Terms

πνεῦμα pneuma

"Spirit" — spirit, wind, breath, Spirit (divine)

The contrast between sarx (v. 3) and pneuma (v. 4) establishes a framework Paul will develop throughout Romans — two spheres of existence, the human and the divine, flesh and Spirit.

Translator Notes

The verb horisthentos ('declared, appointed, designated') does not mean Jesus became the Son at the resurrection but that the resurrection publicly demonstrated and vindicated his identity. The phrase pneuma hagiosynes ('Spirit of holiness') is unusual — it may be a Semitic idiom for the Holy Spirit or may refer to Christ's own spirit of holiness. We capitalize 'Spirit' as the most likely referent is the Holy Spirit's role in resurrection.

Romans 1:5

δι' οὗ ἐλάβομεν χάριν καὶ ἀποστολὴν εἰς ὑπακοὴν πίστεως ἐν πᾶσιν τοῖς ἔθνεσιν ὑπὲρ τοῦ ὀνόματος αὐτοῦ,

By whom we have received grace and apostleship, for obedience to the faith in the midst of all nations, for his name:.

KJV By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:

Notes & Key Terms 2 terms

Key Terms

χάρις charis

"grace" — grace, favor, gift, gratitude, goodwill

Grace in Paul's usage denotes God's unmerited favor — the divine initiative that precedes and enables human response. Here it is paired with apostleship as a gift received, not earned.

πίστις pistis

"faith" — faith, trust, faithfulness, belief, fidelity

Pistis in Paul encompasses active trust, personal commitment, and relational fidelity — not mere intellectual assent. It corresponds to the Hebrew emunah.

Translator Notes

The phrase hypakoēn pisteōs ('obedience of faith') is programmatic for Romans and its meaning is debated — it could mean 'the obedience that is faith,' 'the obedience that comes from faith,' or 'obedience to the faith.' The genitive is likely epexegetical: faith itself is the obedience Paul calls for. The same phrase bookends the letter (cf. 16:26).
The word ethnesin ('nations') is the standard Greek term that can mean 'Gentiles' or 'nations.' Paul's apostolic commission is specifically to non-Jewish peoples.

Romans 1:6

ἐν οἷς ἐστε καὶ ὑμεῖς κλητοὶ Ἰησοῦ Χριστοῦ,

In the midst of whom are you also the called of Jesus Christ:.

KJV Among whom are ye also the called of Jesus Christ:

Notes & Key Terms

Translator Notes

The phrase klētoi Iēsou Christou ('called of Jesus Christ') can be parsed as 'called by Jesus Christ' (genitive of agent) or 'called to belong to Jesus Christ' (possessive genitive). We render the possessive sense, which fits the context of believers' identity. The Roman Christians are included among the nations to whom Paul has been sent.

Romans 1:7

πᾶσιν τοῖς οὖσιν ἐν Ῥώμῃ ἀγαπητοῖς θεοῦ, κλητοῖς ἁγίοις· χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ.

To all those in Rome who are loved by God and called as saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

KJV To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

Notes & Key Terms

Translator Notes

Paul's greeting combines the standard Greek epistolary greeting (charis, 'grace') with the Hebrew shalom greeting (eirēnē, 'peace'). The word hagiois ('saints, holy ones') does not mean morally perfected people but those set apart by God's call — corresponding to the Hebrew qadosh. Paul places God the Father and the Lord Jesus Christ on the same level as the joint source of grace and peace.

Romans 1:8

πρῶτον μὲν εὐχαριστῶ τῷ θεῷ μου διὰ Ἰησοῦ Χριστοῦ περὶ πάντων ὑμῶν, ὅτι ἡ πίστις ὑμῶν καταγγέλλεται ἐν ὅλῳ τῷ κόσμῳ.

First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed throughout the whole world.

KJV First, I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world.

Notes & Key Terms

Translator Notes

The verb katangelletai ('is proclaimed, announced') is stronger than the KJV's 'spoken of' — it implies active, deliberate proclamation. 'The whole world' (holō tō kosmō) is hyperbolic, referring to the Roman Empire and the network of early Christian communities, but it testifies to Rome's strategic importance.

Romans 1:9

μάρτυς γάρ μού ἐστιν ὁ θεός, ᾧ λατρεύω ἐν τῷ πνεύματί μου ἐν τῷ εὐαγγελίῳ τοῦ υἱοῦ αὐτοῦ, ὡς ἀδιαλείπτως μνείαν ὑμῶν ποιοῦμαι

For God, whom I serve in my spirit in the gospel of his Son, is my witness that without ceasing I mention you

KJV For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;

Notes & Key Terms

Translator Notes

Paul invokes God as witness — a solemn oath formula rooted in Old Testament covenant practice. The verb latreuō ('I serve, worship') is cultic language, used in the Septuagint for priestly and temple service. Paul redefines worship: his liturgical service is gospel proclamation.

Romans 1:10

πάντοτε ἐπὶ τῶν προσευχῶν μου, δεόμενος εἴ πως ἤδη ποτὲ εὐοδωθήσομαι ἐν τῷ θελήματι τοῦ θεοῦ ἐλθεῖν πρὸς ὑμᾶς.

I constantly pray, asking that somehow, by God's will, I may finally succeed in coming to visit you.

KJV Making request, if by any means now at length I might have a prosperous journey by the will of God to come unto you.

Notes & Key Terms

Translator Notes

The verb euodōthēsomai ('I may be prospered, succeed on my journey') contains the root hodos ('road, way'). Paul's desire to visit Rome has been repeatedly frustrated (cf. 15:22), and he subordinates his travel plans to God's will — a significant qualifier given that his actual arrival in Rome will come as a prisoner (Acts 28).

Romans 1:11

ἐπιποθῶ γὰρ ἰδεῖν ὑμᾶς, ἵνα τι μεταδῶ χάρισμα ὑμῖν πνευματικὸν εἰς τὸ στηριχθῆναι ὑμᾶς,

For I long to see you, so that I may share with you some spiritual gift to strengthen you —

KJV For I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established;

Notes & Key Terms

Translator Notes

The word charisma ('gift of grace, spiritual gift') shares the root of charis ('grace'). Paul immediately qualifies this somewhat presumptuous statement in verse 12, showing pastoral sensitivity toward a church he did not found.

Romans 1:12

τοῦτο δέ ἐστιν συμπαρακληθῆναι ἐν ὑμῖν διὰ τῆς ἐν ἀλλήλοις πίστεως ὑμῶν τε καὶ ἐμοῦ.

What I mean is that we will encourage each other through the faith we share — both yours and mine.

KJV That is, that I may be comforted together with you by the mutual faith both of you and me.

Notes & Key Terms

Translator Notes

Paul corrects the potential impression of verse 11 that he would arrive as a superior dispensing gifts. The compound verb symparaklēthēnai ('to be encouraged together') emphasizes mutuality. Paul acknowledges that he, too, will benefit from the Roman believers' faith.

Romans 1:13

οὐ θέλω δὲ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι πολλάκις προεθέμην ἐλθεῖν πρὸς ὑμᾶς, καὶ ἐκωλύθην ἄχρι τοῦ δεῦρο, ἵνα τινὰ καρπὸν σχῶ καὶ ἐν ὑμῖν καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν.

I do not want you to be unaware, brothers and sisters, that I often planned to come to you — but have been prevented until now — so that I might have some fruit among you as well, just as among the rest of the nations.

KJV Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

Notes & Key Terms

Translator Notes

The formula ou thelō hymas agnoein ('I do not want you to be unaware') is a standard Pauline disclosure formula (cf. 11:25; 1 Corinthians 10:1; 12:1). We render adelphoi as 'brothers and sisters' since the Greek term functioned as an inclusive address for the whole community. Paul does not specify what prevented him — the passive ekōlythēn ('I was prevented') may imply divine hindrance or practical obstacles.

Romans 1:14

Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης εἰμί·

I am under obligation both to Greeks and to non-Greeks, both to the wise and to the foolish.

KJV I am debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise.

Notes & Key Terms

Translator Notes

The Greek-barbarian distinction was the fundamental cultural divide of the ancient world: Hellēnes were Greek-speakers, barbaroi were everyone else (the term originated as onomatopoeia for incomprehensible speech — 'bar-bar'). We render barbarois as 'non-Greeks' to avoid the modern connotation of 'barbaric.' Paul's obligation crosses every cultural boundary.

Romans 1:15

οὕτως τὸ κατ' ἐμὲ πρόθυμον καὶ ὑμῖν τοῖς ἐν Ῥώμῃ εὐαγγελίσασθαι.

So, for my part, I am eager to proclaim the gospel to you who are in Rome as well.

KJV So, as much as in me is, I am ready to preach the gospel to you that are at Rome also.

Notes & Key Terms

Translator Notes

The adjective prothymon ('eager, ready, willing') conveys personal enthusiasm. The verb euangelisasthai ('to proclaim good news') shares the root of euangelion ('gospel'). Paul's eagerness to preach in Rome — the imperial capital — reflects the universal scope of his commission.

Romans 1:16

Οὐ γὰρ ἐπαισχύνομαι τὸ εὐαγγέλιον, δύναμις γὰρ θεοῦ ἐστιν εἰς σωτηρίαν παντὶ τῷ πιστεύοντι, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes — to the Jew first and also to the Greek.

KJV For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Notes & Key Terms 2 terms

Key Terms

δύναμις dynamis

"power" — power, ability, miracle, force, might

Not abstract potential but active, effective divine energy. The gospel does not merely describe salvation — it accomplishes it.

σωτηρία sōtēria

"salvation" — salvation, deliverance, rescue, safety, preservation

Corresponds to the Hebrew yeshuah. In Paul's usage, salvation is past (justified), present (being sanctified), and future (glorification) — a comprehensive rescue from sin, death, and wrath.

Translator Notes

The SBLGNT omits 'of Christ' (tou Christou) after 'gospel,' which appears in later manuscripts reflected in the KJV. We follow the critical text. The verb epaischynomai ('I am ashamed') carries social weight — in the honor-shame culture of Rome, the gospel of a crucified Jew would invite ridicule. Paul's 'not ashamed' is an understatement (litotes) meaning 'I am proud of.'
The phrase Ioudaiō te prōton kai Hellēni ('to the Jew first and also to the Greek') establishes the salvation-historical priority of Israel that Paul will defend in chapters 9-11, while insisting on the universality of the gospel.

Romans 1:17

δικαιοσύνη γὰρ θεοῦ ἐν αὐτῷ ἀποκαλύπτεται ἐκ πίστεως εἰς πίστιν, καθὼς γέγραπται· ὁ δὲ δίκαιος ἐκ πίστεως ζήσεται.

For in it the righteousness of God is revealed from faith to faith, as it is written: "The righteous one will live by faith."

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

Notes & Key Terms 2 terms

Key Terms

δικαιοσύνη dikaiosynē

"righteousness" — righteousness, justice, justification, right standing

Corresponds to the Hebrew tsedaqah. In Paul's theology, this is both an attribute of God (his covenant faithfulness) and a gift from God (right standing granted to believers). The same root produces dikaios ('righteous'), dikaioō ('to justify'), and dikaiōsis ('justification').

πίστις pistis

"faith" — faith, trust, faithfulness, belief, fidelity

Here pistis carries the full weight of personal trust and reliance on God — the human response that receives God's gift of righteousness. The phrase ek pisteōs ('from faith') becomes a technical formula in Paul's argumentation.

Translator Notes

The phrase dikaiosynē theou ('righteousness of God') is the theological center of Romans. The genitive theou can be subjective ('God's own righteousness'), objective ('the righteousness that comes from God'), or both simultaneously. Luther's breakthrough reading — that this is a righteousness God gives, not demands — launched the Reformation.
The quotation from Habakkuk 2:4 can be parsed two ways: 'the righteous-by-faith will live' or 'the righteous will live by faith.' Paul likely intends both senses. The Hebrew of Habakkuk reads 'by his faithfulness' (be'emunato), using emunah.
[TCR Cross-Reference] Draws on Habakkuk 2:4. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Latin Vulgate (Jerome, 384 CE)

"For the righteousness of God is revealed in it from faith to faith, as it is written: the just shall live by faith"

Iustus ex fide vivit (the just lives by faith) — quoting Habakkuk 2:4 — became the motto of the Reformation. Iustitia Dei (righteousness/justice of God) was the term that tormented the young Luther until he understood it as a righteousness God gives rather than demands. The entire Reformation debate hinged on whether iustitia Dei means God's own (demanding) righteousness or a righteousness from God given to believers.

Romans 1:18

Ἀποκαλύπτεται γὰρ ὀργὴ θεοῦ ἀπ' οὐρανοῦ ἐπὶ πᾶσαν ἀσέβειαν καὶ ἀδικίαν ἀνθρώπων τῶν τὴν ἀλήθειαν ἐν ἀδικίᾳ κατεχόντων,

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

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

Notes & Key Terms 1 term

Key Terms

ὀργή orgē

"wrath" — wrath, anger, indignation, judgment

God's wrath in Paul is not capricious rage but his settled, righteous opposition to sin. It is revealed in the present through the consequences described in verses 24-32 and will be revealed fully at the final judgment (2:5).

Translator Notes

The parallel structure with verse 17 is deliberate: God's righteousness is 'revealed' (apokalyptetai) in the gospel (v. 17), and God's wrath is 'revealed' (apokalyptetai) against sin (v. 18). Both are present realities, not merely future events. The verb katechontōn means 'to hold down, suppress, restrain' — humanity actively suppresses truth, not merely ignores it. The word adikian ('unrighteousness') is the direct negation of dikaiosynē ('righteousness').

Romans 1:19

διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς· ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν.

On account of the fact that that which may be known of God is manifest in them. For God has shewed it to them.

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

Notes & Key Terms

Translator Notes

The phrase to gnōston tou theou ('what is knowable of God') implies a limited, partial knowledge — not everything about God, but enough to leave humanity without excuse (v. 20). The repetition of phaneron/ephanerōsen ('plain/made plain') emphasizes that this knowledge is not hidden but actively disclosed by God.

Romans 1:20

τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους·

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

KJV 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:

Notes & Key Terms

Translator Notes

Paul employs a deliberate paradox: the 'invisible' (aorata) attributes are 'clearly seen' (kathoratai). The knowledge of God comes through rational reflection on creation (noumena, 'being understood by the mind'), not through mystical experience. The word theiotēs ('divine nature, divinity') differs from theotēs ('deity, godhead') used in Colossians 2:9 — theiotēs refers to divine qualities perceivable in creation, not the full essence of God. The result is that humanity is anapologētous ('without defense, without excuse').

Latin Vulgate (Jerome, 384 CE)

"For his invisible attributes, since the creation of the world, are clearly seen, being understood through the things that are made"

Invisibilia ipsius...intellecta conspiciuntur (his invisible things are seen by being understood) became the foundational text for natural theology in Western tradition. Aquinas built his Five Ways on this verse's claim that God's existence and attributes can be rationally perceived through creation. The verse grounded the Catholic teaching that reason can know God apart from special revelation.

Romans 1:21

διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλ' ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·

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

KJV 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.

Notes & Key Terms

Translator Notes

The verb edoxasan ('glorified, honored') connects to the glory exchange in verse 23. The failure is twofold: refusing to honor God and refusing to give thanks. The verb emataiōthēsan ('became futile, empty') echoes the Septuagint's description of idol worship (cf. Jeremiah 2:5; 2 Kings 17:15). The 'heart' (kardia) in biblical usage is the center of thought and will, not primarily emotion.
[TCR Cross-Reference] Quotes Jeremiah 2:5. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.
[TCR Cross-Reference] Quotes 2 Kings 17:15. The TCR rendering of that OT passage preserves the Hebrew source text and documents the translation decisions behind it.

Romans 1:22

φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν,

Claiming to be wise, they became fools,

KJV Professing themselves to be wise, they became fools,

Notes & Key Terms

Translator Notes

The verb emōranthēsan ('became foolish, were made foolish') is the root of the English 'moron.' The irony is sharp: the pursuit of wisdom apart from acknowledging God produces its opposite. This echoes the wisdom tradition of Proverbs 1:7 ('The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction').
[TCR Cross-Reference] Draws on Proverbs 1:7. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Romans 1:23

καὶ ἤλλαξαν τὴν δόξαν τοῦ ἀφθάρτου θεοῦ ἐν ὁμοιώματι εἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν.

Changed the splendor of the uncorruptible God into an image appointed like to corruptible man, and to birds, and fourfooted beasts, and creeping matters.

KJV And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.

Notes & Key Terms

Translator Notes

The verb ēllaxan ('exchanged') introduces the 'exchange' motif that structures 1:18-32: humanity exchanged God's glory (v. 23), exchanged the truth for a lie (v. 25), and exchanged natural relations (v. 26). The descending list — humans, birds, animals, reptiles — mirrors the creation order of Genesis 1 in reverse, depicting idolatry as de-creation. The language echoes Psalm 106:20 and Jeremiah 2:11 on Israel's own idol worship.
[TCR Cross-Reference] References Genesis 1 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
[TCR Cross-Reference] References Psalm 106:20 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.
[TCR Cross-Reference] References Jeremiah 2:11 — the TCR OT rendering of that text provides the Hebrew source and explains the translation decisions involved.

Romans 1:24

Διὸ παρέδωκεν αὐτοὺς ὁ θεὸς ἐν ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν εἰς ἀκαθαρσίαν τοῦ ἀτιμάζεσθαι τὰ σώματα αὐτῶν ἐν αὐτοῖς,

Therefore God gave them over in the desires of their hearts to impurity, so that their bodies would be dishonored among them.

KJV Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

Notes & Key Terms

Translator Notes

The verb paredōken ('gave over, handed over') is the first of three occurrences (vv. 24, 26, 28) that structure this section. God's wrath is expressed not by active punishment but by allowing human choices to reach their natural consequences — a judicial handing over to the trajectory already chosen. The same verb is used of Christ being 'handed over' to death (4:25; 8:32), creating a profound theological contrast.

Romans 1:25

οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν.

They exchanged the truth about God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen.

KJV Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed for ever. Amen.

Notes & Key Terms

Translator Notes

The second 'exchange' (metēllaxan): truth for falsehood. The Greek para ton ktisanta ('rather than the Creator') means 'instead of,' not merely 'more than' as the KJV suggests. This is replacement, not comparison. Paul breaks into a doxology ('who is blessed forever, Amen') — even in describing idolatry, he cannot mention the Creator without praising him.

Romans 1:26

Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν,

For this reason God gave them over to dishonorable passions. For their females exchanged natural sexual relations for those contrary to nature,

KJV For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

Notes & Key Terms

Translator Notes

The second 'God gave them over' (paredōken). The third 'exchange' (metēllaxan) now applies to sexual practice. The phrase para physin ('contrary to nature') reflects Paul's understanding of the created order, drawing on both Jewish creation theology and Greco-Roman natural law concepts. The word thēleiai ('females') rather than gynaikes ('women') uses biological rather than social terminology, as does arsenes ('males') in verse 27.

Romans 1:27

ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους, ἄρσενες ἐν ἄρσεσιν τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες.

Indeed, likewise also the men, leaving the natural use of the woman, burned in their lust one toward another. Men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

KJV And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly, and receiving in themselves that recompence of their error which was meet.

Notes & Key Terms

Translator Notes

The verb exekauthēsan ('were inflamed, burned') denotes intense, consuming desire. The word aschēmosynēn ('shameless acts, indecency') is used in the Septuagint of Leviticus 18:22 and 20:13 for sexual prohibitions. The phrase antimisthian ('recompense, due penalty') suggests that the disordered desire is itself part of the judgment — the consequence is built into the act. Paul presents same-sex relations as symptomatic of the broader exchange of Creator for creature.
[TCR Cross-Reference] Draws on Leviticus 18:22. Consult the TCR rendering of that passage for the underlying Hebrew and the rationale for key translation choices.

Romans 1:28

Καὶ καθὼς οὐκ ἐδοκίμασαν τὸν θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα,

And since they did not see fit to acknowledge God, God gave them over to a debased mind, to do what is not proper —

KJV And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

Notes & Key Terms

Translator Notes

The third 'God gave them over' (paredōken). Paul employs a wordplay: they did not edokimasan ('approve, consider worthy') to acknowledge God, so God gave them over to an adokimon ('unapproved, debased, failing the test') mind. The same root (dokimos, 'tested, approved') appears in both, creating an ironic correspondence between human rejection and divine response.

Romans 1:29

πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθείας, ψιθυριστάς,

Being overflowing with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness. Full of envy, murder, debate, deceit, malignity. Whisperers,.

KJV Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,

Notes & Key Terms

Translator Notes

The vice list follows Greco-Roman rhetorical convention but is grounded in Paul's theological argument: the debased mind (v. 28) produces debased behavior. The Greek contains a wordplay between phthonou ('envy') and phonou ('murder') — the words differ by one letter, suggesting that envy and violence are closely linked. The SBLGNT does not include porneia ('fornication') which appears in some manuscripts reflected in the KJV.

Romans 1:30

καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς,

Backbiters, haters of God, despiteful, proud, boasters, inventors of evil matters, rebellious to parents,.

KJV Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,

Notes & Key Terms

Translator Notes

The word theostygeis ('God-haters') can also be rendered 'hateful to God' (passive rather than active), but the active sense fits Paul's argument better — those who refuse to acknowledge God develop active hostility toward him. The list moves from social vices to spiritual rebellion to family breakdown, suggesting that the corruption permeates every sphere.

Romans 1:31

ἀσυνέτους, ἀσυνθέτους, ἀστόργους, ἀνελεήμονας·

Without discernment, covenantbreakers, without normal affection, relentless, unmerciful:.

KJV Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

Notes & Key Terms

Translator Notes

The four alpha-privative adjectives (a- prefix negating each quality) create a staccato rhetorical effect: asyne-tous, asyn-the-tous, a-storgous, an-eleēmonas. Each describes the absence of a basic human quality. Asynthetous ('faithless, covenant-breaking') is particularly significant in a letter about covenant faithfulness. Astorgous ('without natural affection') denotes the absence of storge, the instinctive family love.

Romans 1:32

οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες, ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν.

Although they know God's righteous decree — that those who practice such things deserve death — they not only do them but also approve of those who practice them.

KJV Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Notes & Key Terms

Translator Notes

The climax of the argument: the deepest level of depravity is not merely doing evil but celebrating it in others. The word dikaiōma ('righteous decree, just requirement') shows that even in their rebellion, people retain knowledge of God's moral standard. Paul uses two different verbs for 'do' — prassō (habitual practice) and poieō (performing acts) — though the distinction may be stylistic rather than semantic here.

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