Romans 1:21

Romans 1:21 in Multiple Translations

Berean Standard Bible BSB

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.

King James Version 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.

American Standard Version ASV

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.

Bible in Basic English BBE

Because, having the knowledge of God, they did not give glory to God as God, and did not give praise, but their minds were full of foolish things, and their hearts, being without sense, were made dark.

Free Bible Version FBV

because even though they knew God, they did not praise him or thank him, but instead their thinking about God turned into complete foolishness, and darkness filled their empty minds.

Geneva Bible 1599 GNV

Because that when they knewe God, they glorified him not as God, neither were thankefull, but became vaine in their thoughtes, and their foolish heart was full of darkenesse.

Young's Literal Translation YLT

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,

World English Bible WEB

Because knowing God, they didn’t glorify him as God, and didn’t give thanks, but became vain in their reasoning, and their senseless heart was darkened.

Noah Webster Bible WBS

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.

Douay-Rheims 1899 DRV

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.

Translation for Translators T4T

Although the non-Jews knew what God is like, they did not honor him as God, nor did they thank him for what he had done. But instead, they began to think foolish things about him, and they became unable to understand [MET] what he wanted them to know.

Plain English Version PEV

The trouble was this. Even though people could work that out about God, they really didn’t want to know him. They didn’t want to say to him, “Thank you, you really are the true God.” They couldn’t think properly about him. They could only think in stupid ways. They didn’t understand anything.

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Berean Amplified Bible — Romans 1:21

BAB

Word Study

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Romans 1:21 Interlinear (Deep Study)

BIB

GRK διοτι γνοντες τον θεον ουχ ως θεον εδοξασαν η ευχαριστησαν αλλ εματαιωθησαν εν τοις διαλογισμοις αυτων και εσκοτισθη η ασυνετος αυτων καρδια

διοτι dioti G1360 because Conj

γνοντες ginōskō G1097 to know Verb-2AAP-NPM

τον ho G3588 the/this/who Art-ASM

θεον theos G2316 God Noun-ASM

ουχ ou G3756 no Particle-N

ως hōs G5613 as/when Adv

θεον theos G2316 God Noun-ASM

εδοξασαν doxazō G1392 to glorify Verb-AAI-3P

η ē G2228 or Particle

ευχαριστησαν eucharisteō G2168 to thank Verb-AAI-3P

αλλ alla G235 but Conj

εματαιωθησαν mataioō G3154 to make futile Verb-API-3P

εν en G1722 in/on/among Prep

τοις ho G3588 the/this/who Art-DPM

διαλογισμοις dialogismos G1261 reasoning Noun-DPM

αυτων autos G846 it/s/he Pron-GPM

και kai G2532 and Conj

εσκοτισθη skotizō G4654 to darken Verb-API-3S

η ho G3588 the/this/who Art-NSF

ασυνετος asunetos G801 senseless Adj-NSF

αυτων autos G846 it/s/he Pron-GPM

καρδια kardia G2588 heart Noun-NSF

Greek Word Study

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Greek Word Reference — Romans 1:21

διοτι dioti G1360 "because" Conj

Because is a word used to show a reason, like in Luke 1:13 and Romans 1:19. It explains why something happened or is true.

Definition: δι-ότι , conjunct., for διὰ τοῦτο, ὅτι (Lat. propterea quod), because: Luk.1:13 2:7 21:28, Act.13:35 18:10 20:26 22:18, Rom.1:19, 21 3:20 8:7, 21, 1Co.15:9, Php.2:26, 1Th.2:8, 18 (Lft., Notes, 37) 1Th.4:6, Heb.11:5, 23, Jas.4:3, 1Pe.1:16 1:24 2:6. It is usually stronger than ὅτι, but sometimes, as in Luk.1:13, Rom.1:19, 1Th.2:18, approximates to MGr. sense, for; cf. Milligan, Th., l.with† (AS)

Usage: Occurs in 23 NT verses. KJV: because (that), for, therefore See also: 1 Corinthians 15:9; Galatians 2:16; 1 Peter 1:16.

γνοντες ginōskō G1097 "to know" Verb-2AAP-NPM

To know or understand something, as in Matthew 22:18 and Mark 5:43, where it means to recognize or perceive.

Definition: γινώσκω (= γιγν-: see previous word. So also vulgar Attic, in Inscr., see Thumb, MGV, 207), [in LXX chiefly for ידע ;] to be taking in knowledge, come to know, recognize, perceive, understand; in past tenses to know, realize; pass., to become known: with accusative, Mat.22:18, Mrk.5:43, Col.4:8, 1Th.3:5, al. Pass., Mat.10:26, Php.4:5, al.; before ὅτι, Mat.21:45, Jhn.4:1, al.; τί, Mat.6:3; ἀπό, Mrk.15:45; ὅ, Rom.7:15; τ. λεγόμενα, Luk.18:34; τ. θέλημα, Luk.12:47; τ. καρδίας, Luk.16:15; with accusative of person(s), of recognition by God, 1Co.8:3, Gal.4:9; by Christ, neg., Mat.7:23; frequently of the knowledge of divine things, of God and Christ; τ. θεόν, Rom.1:21 Gal.4:9; τ. πατέρα, Jhn.8:55; τ. κύριον, Heb.8:1 (LXX); νοῦν κυρίου, Rom.11:34; Χριστόν, Jhn.17:3, 1Jn.3:6; τὰ τοῦ πνεύματος, 1Co.2:14; τ. πνεύμα, 1Jn.4:6; τ. ἀλήθειαν, Jhn.8:32; of Christ's knowledge of the Father (ἐπιγ.), Mat.11:27 (Dalman, Words, 282ff.). In Hellenistic writers [LXX for Heb. ידע, Gal.4:1, al.], of sexual intercourse, to know carnally: Mat.1:25, Luk.1:34 (Cremer, 153). SYN.: γ., to know by observation and experience is thus prop. disting. from οἶδα, to know by reflection (a mental process, based on intuition or information); cf. also ἐφίστημι, συνίημι. (Cf. ἀνα-, δια-, ἐπι-, κατα-, προ-γινώσκω.) (AS)

Usage: Occurs in 207 NT verses. KJV: allow, be aware (of), feel, (have) know(-ledge), perceived, be resolved, can speak, be sure, understand See also: 1 Corinthians 1:21; John 8:55; Hebrews 3:10.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεον theos G2316 "God" Noun-ASM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ουχ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

θεον theos G2316 "God" Noun-ASM

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

εδοξασαν doxazō G1392 "to glorify" Verb-AAI-3P

To glorify means to give praise and honor to someone or something, like God, as seen in Matthew 5:16 and Mark 2:12. It's about recognizing and celebrating the greatness and worth of something, as in John 8:54 and Romans 15:6. This concept is also seen in Luke 2:20 and Galatians 1:24.

Definition: δοξάζω (δόξα), [in LXX chiefly for כָּבַד ni., pi., also for פָּאַר, etc. ;] __1. to think, suppose, hold an opinion (Æsch., Plat., al.). __2. To bestow δόξα (which see) on, to magnify, extol, praise (Thuc., iii, 45; Plut., al.): with accusative, Mat.5:16, Mrk.2:12, Jhn.8:54, Rom.15:6, 1Pe.2:12, al.; id. before ἐπί Luk.2:20; ἐν, Gal.1:24, 1Pe.4:16. __3. In LXX and NT (see: δόξα, 3), to clothe with splendour, glorify (Exo.34:29-30, Psa.37:20, Isa.44:23, Est.3:1, al): Rom.8:30, 2Co.3:10, 2Th.3:1, 1Pe.1:8, al.; of Christ, Jhn.7:39 8:54, al. (on the Johannine use, see Cremer, 211; Westc., Jo., Intr.); of the Father, Jhn.13:31-32, 1Pe.4:11, al. (cf. ἐν-, συν-δοξάζω). (AS)

Usage: Occurs in 54 NT verses. KJV: (make) glorify(-ious), full of (have) glory, honour, magnify See also: 1 Corinthians 6:20; John 16:14; 1 Peter 1:8.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

ευχαριστησαν eucharisteō G2168 "to thank" Verb-AAI-3P

To thank means to express gratitude, as seen in Romans 1:21 and 1 Thessalonians 5:18. This word is about being thankful and giving thanks, especially before meals, as in Matthew 15:36 and Mark 8:6.

Definition: εὐχαριστέω, -ῶ [in LXX: Jdth.8:25 Wis.18:2, 2Ma.1:11 2Mac 10:7 A 2Ma.12:31 R, 3Ma.7:16 * ;] to be thankful, give thanks (chiefly in late writers and Inscr.; cf. Milligan, Th., 5; Ellic. on Col.1:12; Lft., Notes, 9): Rom.1:21, 1Co.14:17, 1Th.5:18; of giving thanks before meat, Mat.15:36 26:27, Mrk.8:6 14:23, Luk.22:17, 19, Jhn.6:11, 23, 1Co.11:24; with dative pens., τ. θεῷ, Luk.17:16, Act.27:35 28:15, Rom.14:6 16:4, 1Co.14:18, Php.1:3, Col.1:3, 12, Phm 4; before διὰ Ἰ. Χριστοῦ, Rom.1:8 7:25 R, WH, mg., Col.3:17; ἐν ὀνόματι Χρ., Eph.5:20; before περί, 1Th.1:2, 2Th.1:3; ὅτι, Rom.1:8, 2Th.2:13; ἐπι, with dative of thing(s), 1Co.1:4; ὐπέρ, 1Co.10:30, Eph.1:16 5:20; ὅτι, Luk.18:11, Jhn.11:41, 1Co.1:14, 1Th.2:13, Rev.11:17; pass. (Deiss., BS, 122 f.), 2Co.1:11.† SYN.: see: αἰνέω; and cf. Cremer, 903 f (AS)

Usage: Occurs in 39 NT verses. KJV: (give) thank(-ful, -s) See also: 1 Corinthians 1:4; John 6:11; Revelation 11:17.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εματαιωθησαν mataioō G3154 "to make futile" Verb-API-3P

To make something futile means to render it useless or foolish. In Romans 1:21, it describes what happens when people turn away from God and become foolish in their thinking.

Definition: ματαιόω, -ῶ (μάταιος), [in LXX: 4Ki.17:15, Jer.2:5, al. הָבַל, etc. ;] to make vain, foolish: Rom.1:21.† (AS)

Usage: Occurs in 1 NT verses. KJV: become vain See also: Romans 1:21.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

διαλογισμοις dialogismos G1261 "reasoning" Noun-DPM

This noun refers to the process of reasoning or thinking, like in Matthew 15:19 and Mark 7:21, where it describes the evil thoughts that come from the heart. It can also imply a debate or dispute, as in Romans 1:21 and 1 Corinthians 3:20.

Definition: δια-λογισμός, -οῦ, ὁ (διαλογίζομαι) [in LXX chiefly for מַחֲשָׁבָה ;] a thought, reasoning, inward questioning: Mat.15:19, Mrk.7:21, Luk.2:35 5:22 6:8 9:46, 47 24:38, Rom.1:21 14:1, 1Co.3:20" (LXX), Php.2:14; κριταὶ δ. πονηρῶν, genitive of qual. (cf. Pro.12:5), Jas.2:4; χωρὶς ὀργῆς καὶ δ. (where perh. δ., like מְזִמָּה, in Ps 138(139):20, al., implies evil intention), 1Ti.2:8 (see Hort, in l.; cf. Cremer, 400).† (AS)

Usage: Occurs in 14 NT verses. KJV: dispute, doubtful(-ing), imagination, reasoning, thought See also: 1 Corinthians 3:20; Luke 9:47; James 2:4.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

εσκοτισθη skotizō G4654 "to darken" Verb-API-3S

To darken means to make something less clear or visible, like a solar eclipse blocking the sun's light, as seen in Matthew 24:29 and Romans 1:21.

Definition: σκοτίζω (σκότος), [in LXX for חָשַׁךְ ;] to darken; in NT always pass., -ομαι, to be darkened: of the heavenly bodies, Mat.24:29, Mrk.13:24, Luk.23:45 (Rec., WH, mg.), Rev.8:12. Metaphorical, of the mind, Rom.1:21 11:10" (LXX) (cf. σκοτόω).† (AS)

Usage: Occurs in 8 NT verses. KJV: darken See also: Ephesians 4:18; Revelation 8:12; Revelation 9:2.

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ασυνετος asunetos G801 "senseless" Adj-NSF

The word senseless describes someone without understanding or discernment, often implying wickedness, as seen in Matthew 15:16 and Romans 1:21 where people lack spiritual insight.

Definition: ἀ-σύνετος, -ον [in LXX: Deu.32:21 (נָבָל). Job.13:2 (נָפַל), Psa.92:6 (כְּסִיל), Psa.76:5, Wis.2:1-24, Sir.6:1-37 * ;] without understanding or discernment: Mat.15:16, Mrk.7:18 (Swete, in l), Rom.1:21, 31 10:19 (for an ex. of its use in the moral sense, see MM, see word).† (AS)

Usage: Occurs in 5 NT verses. KJV: foolish, without understanding See also: Mark 7:18; Romans 1:21; Romans 1:31.

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

καρδια kardia G2588 "heart" Noun-NSF

The Greek word for heart refers to the seat of thoughts, feelings, and emotions, like in 2 Kings 18:14. It's where our moral and spiritual condition lies. The KJV translates it as heart or broken-hearted.

Definition: καρδία, -ας, ἡ, [in LXX chiefly for לֵבָב ,לֵב ;] the heart, __1. the bodily organ which is regarded as the seat of life ( 2Ki.18:14, 4Ki.9:24, al.). __2. In a psychological sense, the seat of man's collective energies, the focus of personal life, the seat of the rational as well as the emotional and volitional elements in human life, hence that wherein lies the moral and religious condition of the man (DB, ii, 317f.; DGG, ii, 344a); __(a) of the seat of physical life ( Jdg.19:5, Psa.101 (102):5 103 (104):15): Act.14:17, Jas.5:5; __(b) of the seat of spiritual life: Mat.5:8, Mrk.7:19, Luk.1:51, Act.5:3, Rom.10:9, 10 Eph.6:5, al.; pl., Mat.9:4, Mrk.2:6, al.; opposite to στόμα, χείλεα, πρόσωπον, Mat.15:8, Mrk.7:6, Rom.10:8, 9 2Co.5:12; περιτομὴ καρδίας, Rom.2:29; ἐκ κ., Rom.6:17, 1Pe.1:22; ἀπὸ τῶν κ., Mat.18:35; ἐν ὅλῃ (ἐξ ὅλης), Mat.22:37, Mrk.12:30" (LXX) ; γινώσκειν (ἐρευνᾶν, δοκιμάζειν) τὰς κ., Luk.16:15, Rom.8:27, 1Th.2:4; to think, etc., ἐν τ. κ., Mat.9:4, Mrk.2:6, Luk.12:45, Rom.10:6; συνιέναι (νοεῖν) τῇ κ., Mat.13:15, Jhn.12:40; ἐπαχύνθη ἡ κ., Mat.13:15 (LXX); πωροῦν τὴν κ., Jhn.12:40; κ. εὐθεῖα, Act.8:21; πονηρά, Heb.3:12; ἀμετανόητος, Rom.2:5; εἶναι (ἔχειν) ἐν τῇ κ., 2Co.7:3, Php.1:7; ὀδύνη τῇ κ., Rom.9:2. __3. Of the central or innermost part of anything (of the pith of wood, Arist.): τ. γῆς, Mat.12:40 (Cremer, 343ff.). (AS)

Usage: Occurs in 151 NT verses. KJV: (+ broken-)heart(-ed) See also: 1 Corinthians 2:9; James 5:8; 1 Peter 1:22.

Study Notes — Romans 1:21

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Context
Cross References
Romans 1:21 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 1:21
Jamieson-Fausset-Brown on Romans 1:21
Matthew Poole's Commentary on Romans 1:21
Trapp's Commentary on Romans 1:21
Ellicott's Commentary on Romans 1:21
Adam Clarke's Commentary on Romans 1:21
Cambridge Bible on Romans 1:21
Barnes' Notes on Romans 1:21
Whedon's Commentary on Romans 1:21
Sermons on Romans 1:21

Context — God’s Wrath against Sin

19For what may be known about God is plain to them, because God has made it plain to them. 20For 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.

21For 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.

22Although they claimed to be wise, they became fools, 23and exchanged the glory of the immortal God for images of mortal man and birds and animals and reptiles.

Cross References

	Reference	Text (BSB)
1	Ephesians 4:17–18	So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.
2	2 Kings 17:15	They rejected His statutes and the covenant He had made with their fathers, as well as the decrees He had given them. They pursued worthless idols and themselves became worthless, going after the surrounding nations that the LORD had commanded them not to imitate.
3	Jeremiah 2:5	This is what the LORD says: “What fault did your fathers find in Me that they strayed so far from Me, and followed worthless idols, and became worthless themselves?
4	2 Timothy 3:2	For men will be lovers of themselves, lovers of money, boastful, arrogant, abusive, disobedient to their parents, ungrateful, unholy,
5	Psalms 50:23	He who sacrifices a thank offering honors Me, and to him who rights his way, I will show the salvation of God.”
6	John 3:19	And this is the verdict: The Light has come into the world, but men loved the darkness rather than the Light because their deeds were evil.
7	Revelation 14:7	And he said in a loud voice, “Fear God and give Him glory, because the hour of His judgment has come. Worship the One who made the heavens and the earth and the sea and the springs of waters.”
8	1 Peter 2:9	But you are a chosen people, a royal priesthood, a holy nation, a people for God’s own possession, to proclaim the virtues of Him who called you out of darkness into His marvelous light.
9	Revelation 15:4	Who will not fear You, O Lord, and glorify Your name? For You alone are holy. All nations will come and worship before You, for Your righteous acts have been revealed.”
10	Psalms 81:12	So I gave them up to their stubborn hearts to follow their own devices.

Romans 1:21 Summary

[This verse means that even though people may know that God exists, they can still choose not to honor or thank Him, which can lead to foolish thinking and a hardened heart, as seen in Romans 1:21. To avoid this, we can give thanks to God and glorify Him in our daily lives, just like the psalmist in Psalm 100:4-5 who enters God's gates with thanksgiving and praise. By doing so, we can keep our hearts and minds focused on God and avoid the pitfalls of sin and foolishness.]

Frequently Asked Questions

What does it mean to know God but not glorify Him?

According to Romans 1:21, knowing God but not glorifying Him means that people have a awareness of God's existence, but they do not give Him the honor and worship He deserves, as seen in Psalm 19:1 where the heavens declare the glory of God.

How can people's thinking become futile and their hearts darkened?

As stated in Romans 1:21, when people reject God, their thinking can become futile and their hearts can become darkened, leading to foolish decisions, similar to what is described in Proverbs 9:10 where the fear of the Lord is the beginning of wisdom.

Is it possible for people to know God but not be thankful to Him?

Yes, according to Romans 1:21, it is possible for people to know God but not be thankful to Him, which can lead to a hardened heart, as seen in Deuteronomy 8:10-14 where the Israelites forgot the Lord who gave them everything.

What are the consequences of not glorifying God or giving thanks to Him?

The consequences of not glorifying God or giving thanks to Him, as seen in Romans 1:21, can lead to a downward spiral of sin and foolishness, as described in Romans 6:23 where the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

Reflection Questions

What are some ways that I can glorify God in my daily life, and how can I make sure to give thanks to Him for all that He has done for me?
How can I prevent my thinking from becoming futile and my heart from becoming darkened, and what role does the Bible play in this process?
In what ways have I forgotten to give thanks to God for the blessings in my life, and how can I cultivate a heart of gratitude?
What are some idols that I may be exchanging for the glory of the immortal God, and how can I repent and turn back to Him?

Gill's Exposition on Romans 1:21

Because that when they knew God,.... Though they had such a knowledge of the being and perfections of God, yet they glorified him not as God.

Jamieson-Fausset-Brown on Romans 1:21

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.

Matthew Poole's Commentary on Romans 1:21

Because; either this must be referred to the words immediately foregoing, and then it is a reason why the Gentiles are inexcusable, because that, when they knew God, they glorified him not as God, &c.; or else it refers to , and then it is a proof of their withholding the truth in unrighteousness, because, & c. They knew God; they had a natural knowledge of God, it was taught them, as before, by the light of natnre, and by the book of the creatures. Though this was not sufficient to save them, yet it was sufficient to save them without excuse. They glorified him not as God; they did not conceive of him and worship him as became his Divine excellencies and perfections; see . Neither were thankful; they did not own God to be the Author and Giver of all the good things they enjoyed, and return him thanks accordingly; but referred all to chance and fortune, their own prudence and providence, the influence of the stars, &c. But became vain in their imaginations, or reasonings. This hath chief respect to the conception and opinions that the heathen framed to themselves of the Divine Being. For though some denied there was a God, and others doubted thereof, yet generally it was acknowledged by them; yea, some owned a multiplicity of gods, and those either corporeal or incorporeal. Others acknowledged but one God, as Plato, Aristotle, &c.; but then they either denied his providence, as the Peripatetics, or tied him to second or inferior causes, as the Stoics. This is the vanity which the apostle here speaketh of. Note also, that idols, the frame of idle brains, are called vanities: see . And their foolish heart was darkened: by the heart is meant the mind, their very understandings were darkened, the natural reason in them was obscured. This was a just judgment upon them for their abuse of knowledge, and pride, of which in the next verse.

Trapp's Commentary on Romans 1:21

21 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. Ver. 21. Neither were thankful] How then shall we answer to God our hateful unthankfulness, which is (saith one) "a monster in nature, a solecism in manners, a paradox in divinity, a parching wind to dam up the fountain of divine favours." Woe be to our Solifugae that abuse gospel light; these put not light "under a bushel" (as the poor Paynims did) but under a dunghill; Gravis est lux conscientiae, Heavy is the light of conscience, saith Seneca; but heavier is the light of the gospel, gravior est lux Evangelii, say we. A heavy account will they give that abuse the light of nature; but much heavier they that "receive the grace of God in vain." But became vain in their imaginations] Gr. διαλογισμοις, in their reasonings, disputations, discourses upon serious deliberation. They stood not to their own principles (as, that there is one God only, that this God is to be worshipped, &c.), but were atheists by night that worshipped the sun, and atheists by day that worshipped the moon, as Cyril saith wittily.

Ellicott's Commentary on Romans 1:21

(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.

Adam Clarke's Commentary on Romans 1:21

Verse 21. Because that when they knew God] When they thus acquired a general knowledge of the unity and perfections of the Divine nature, they glorified him not as God - they did not proclaim him to the people, but shut up his glory (as Bishop Warburton expresses it) in their mysteries, and gave the people, in exchange for an incorruptible God, an image made like to corruptible man. Wherefore God, in punishment for their sins, thus turning his truth into a lie, suffered even their mysteries, which they had erected for a school of virtue, to degenerate into an odious sink of vice and immorality; giving them up unto all uncleanness and vile affections. They glorified him not] They did not give him that worship which his perfections required. Neither were thankful] They manifested no gratitude for the blessings they received from his providence, but became vain in their imaginations, διαλογισμοις, in their reasonings. This certainly refers to the foolish manner in which even the wisest of their philosophers discoursed about the Divine nature, not excepting Socrates, Plato, or Seneca. Who can read their works without being struck with the vanity of their reasonings, as well as with the stupidity of their nonsense, when speaking about God? I might crowd my page with proofs of this; but it is not necessary to those who are acquainted with their writings, and to others it would not be useful. In short, their foolish, darkened minds sought God no where but in the place in which he is never to be found; viz. the vile, corrupted, and corrupting passions of their own hearts. As they did not discover him there, they scarcely sought him any where else.

Cambridge Bible on Romans 1:21

21. because that, when they knew God] i.e. as primevally revealed, and then constantly witnessed to by the visible Creation as Eternal and Omnipotent. “To know God” is a phrase capable of many degrees of meaning, from the rational certainty of a Supreme Personal Maker and Lord up to that holy intimacy of divinely-given communion with the Father and the Son, to which the words of Joh 17:3 refer. In this passage all that is necessary to understand is the certainty (however learnt) of the existence of a Personal Omnipotent Creator.they glorified him not as God, neither were thankful] The verbs throughout this passage are aorists. The process of declension from the truth is not dwelt upon, so much as the fact that it did take place, at whatever rate. There was a time when man, although knowledge of God had been given him, ceased to praise Him and to thank Him for His “great glory” and His rich gifts; turning the praise and thanks towards idol-objects instead. We must note that these first marks of decline (failure to praise and to thank Him), indicate a subtle and lasting secret of idolatry. Man, conscious of guilt before the Eternal, shrinks from direct worship. In mistaken reverence, it may be, he turns away to “the Creature,” to address his praises there. But the result is inevitable; the God unworshipped rapidly becomes unknown.but became vain in their imaginations] “Vain,” here, as often in Scripture, is “wrong,” morally as well as mentally. “Imaginations” is rather thinkings: the Gr. is a word often rendered “thoughts,” (as e.g. Matthew 15:19.) In Philippians 2:14 it is rendered “disputings;” in 1 Timothy 2:8, “doubting.” The verb is used in e.g. Luke 12:17, for the balancing of thing against thing in the mind. Both verb and noun, when the context gives them an unfavourable reference, indicate a habit of captious and hesitating thought such as would ignore plain testimony and attend to abstract difficulties by preference. Thus here, man, growing unused to adoration of his God, fell to independent thinking, (in however rude a form,) and “in” this, occupied in this, “became vain,” went astray altogether.their foolish heart] “Foolish,” more strictly unintelligent; failing to see connexions and consequences. Same word as Matthew 15:16. The “heart” may here mean merely the intellect, as perhaps in Mark 2:6; Mark 2:8. It is almost always difficult, however, to trace in Scripture (as indeed so often in constant experience) the border between reason and conscience. “Heart” certainly includes both in the majority of N. T. passages.

Barnes' Notes on Romans 1:21

Because that - The apostle here is showing that it was right to condemn people for their sins.

Whedon's Commentary on Romans 1:21

21. Glorified him not—The intuitions by which God is known are largely the moral.

Sermons on Romans 1:21

	Sermon	Description
	"America Rejecting the Light" by Leonard Ravenhill	This sermon delves into the concept of God's potential withdrawal of protection from a nation that has been abundantly blessed but has turned away from Him. It explores the idea th
	The Best, Not the Good by Vance Havner	In this sermon, the speaker emphasizes the importance of making choices in life between the bad, the good, and the best. He highlights the danger of settling for the good when we c
	Biblical Manhood, Then and Now by Paul Washer	In this sermon, the speaker addresses the issue of children's exposure to ungodly media and the negative influence it has on them. He challenges the idea of youth groups and the co
	Genesis #12 Ch. 12-13 the Call of Abraham by Chuck Missler	In this sermon, the speaker discusses the transition from the preface of Genesis to the period of the nation. He emphasizes that God's pattern is always the same: there is a call,
	A Pure Heart by Alan Martin	In this sermon, the speaker emphasizes the importance of guarding the Word of God and not letting society's ideas replace it. He refers to Romans chapter 1, where it is described h
	Be Thankful by Bill McLeod	In this sermon, the preacher shares a powerful story about a man in Chile who was struggling to support his family despite working two full-time jobs. The man lived in a small, mak
	(A Heavenly Church) 6. Contentment by Zac Poonen	In this sermon, the speaker emphasizes the importance of having a father in heaven who provides for our needs. He encourages the audience to be faithful and righteous with money, a