Romans 1:26

Romans 1:26 in Multiple Translations

Berean Standard Bible BSB

For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones.

King James Version 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:

American Standard Version ASV

For this cause God gave them up unto vile passions: for their women changed the natural use into that which is against nature:

Bible in Basic English BBE

For this reason God gave them up to evil passions, and their women were changing the natural use into one which is unnatural:

Free Bible Version FBV

That's why God abandoned them to their evil desires. Their women exchanged natural sex for that which is unnatural,

Geneva Bible 1599 GNV

For this cause God gaue them vp vnto vile affections: for euen their women did change the naturall vse into that which is against nature.

Young's Literal Translation YLT

Because of this did God give them up to dishonourable affections, for even their females did change the natural use into that against nature;

World English Bible WEB

For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature.

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

For this cause God delivered them up to shameful affections. For their women have changed the natural use into that use which is against nature.

Translation for Translators T4T

So, God allowed the non-Jews to do shameful sexual things that they strongly desired. As a result, many women did not have natural sexual relations with their husbands [EUP]. Instead, they were doing sexual actions with other women [EUP].

Plain English Version PEV

So, after people turned away from God, he let them do whatever dirty things they thought about. Even women didn’t want to sleep with men any more, like wives do with their husbands, but instead they did things with each other that were not normal.

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Berean Amplified Bible — Romans 1:26

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 1:26 Interlinear (Deep Study)

BIB

GRK δια τουτο παρεδωκεν αυτους ο θεος εις παθη ατιμιας αι τε γαρ θηλειαι αυτων μετηλλαξαν την φυσικην χρησιν εις την παρα φυσιν

δια dia G1223 through/because of Prep

τουτο ohutos G3778 this/he/she/it Dem-ASN

παρεδωκεν paradidōmi G3860 to deliver Verb-AAI-3S

αυτους autos G846 it/s/he Pron-APM

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

εις eis G1519 toward Prep

παθη pathos G3806 passion Noun-APN

ατιμιας atimia G819 dishonour Noun-GSF

αι ho G3588 the/this/who Art-NPF

τε te G5037 and/both Particle

γαρ gar G1063 for Conj

θηλειαι thēlus G2338 female Adj-NPF

αυτων autos G846 it/s/he Pron-GPM

μετηλλαξαν metallassō G3337 to exchange Verb-AAI-3P

την ho G3588 the/this/who Art-ASF

φυσικην phusikos G5446 natural Adj-ASF

χρησιν chrēsis G5540 use Noun-ASF

εις eis G1519 toward Prep

την ho G3588 the/this/who Art-ASF

παρα para G3844 from/with/beside Prep

φυσιν phusis G5449 nature Noun-ASF

Greek Word Study

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Greek Word Reference — Romans 1:26

δια dia G1223 "through/because of" Prep

Means through or because of, like in Matthew 2:12 where the wise men left by another route. It shows cause or occasion, as in 1 Corinthians 3:15, being saved through fire. It can also describe a state or condition, like in Romans.

Definition: διά (before a vowel δ᾽, exc. Rom.8:10, 2Co.5:7, and in (Proper name)s; Tdf., Pr., 94), prep. with genitive, accusative, as in cl.; __1. with genitive, through; __(i) of Place, after verbs of motion or action: Mat.2:12 12:43, Mrk.2:23, Luk.4:30, Jhn.4:4, 2Co.11:33, al.; σώζεσθαι (διας-) δ. πυρός, ὕδατος, 1Co.3:15, 1Pe.3:20; βλέπειν δ. ἐσόπτρου, 1Co.13:12; metaphorically, of a state or condition: Rom.14:20, 2Co.2:4 5:7, 10; δ. γράμματος, ἀκροβυστίας (Lft., Notes, 263, 279), Rom.2:27 4:11; δι ̓ὑπομενῆς, Rom.8:25. __(ii) Of Time; __(a) during which: Mat.26:61, Mrk.14:58, Luk.5:5; δ. παντὸς τοῦ ζῆν, Heb.2:15; δ. παντός (διαπαντός in Mrk.5:5, Luk.24:53), always, continually, Mat.18:10, Act.2:25" (LXX) 10:2 24:16, Rom.11:10" (LXX), 2Th.3:16, Heb.9:6 13:15. __(b) within which: Act.1:3; δ. νυκτός, Act.5:19 16:9 17:10 23:31; __(with) after which (Field, Notes, 20; Abbott, JG, 255f.): Mrk.2:1, Act.24:17, Gal.2:1. __(iii) Of the Means or Instrument; __(1) of the efficient cause (regarded also as the instrument): of God, Rom.11:36, 1Co.1:9, Gal.4:7, Heb.2:10 7:21; of Christ, Rom.1:8 5:1, 17, 1Co.15:21, 1Pe.4:11, al.; δ. τ. ὑμῶν δεήσεως, Rom.1:12, 2Co.1:4, Gal.4:23, al.; __(2) of the agent, instrument or means; __(a) with genitive of person(s), Mat.11:2, Luk.1:70, Jhn.1:17, Act.1:16, Rom.2:16, 1Co.1:21, Eph.1:5, Heb.2:14, Rev.1:1, al.; ὑπὸ τ. κυρίου δ. τ. προφήτου (δ. τ. κυρίου, 1Th.4:2 (M, Th., in l.); Lft., Rev., 121f.), Mat.1:22 2:15, Rom.1:2; δ. ἐπιστολῆς ὡς δ. ἡμῶν (Field, Notes, 202), 2Th.2:2; δ. Σ. (NTD, 22), 1Pe.5:12; __(b) with genitive of thing(s) (where often the simple dative is used in cl.; Jannaris, Gr., 375), Jhn.11:4, Act.5:12; δ. τ. πίστεως, Rom.3:30; δ. λόγου θεοῦ, 1Pe.1:23; δ. παραβολῆς, Luk.8:4; δουλεύειν δ. τ. ἀγάπης, Gal.5:13; δ. ἐπαγγελίας, Gal.3:18, __2. C. accusative; __(i) rarely, as with genitive, through (Hom), δ. μέσον Σαμαρίας (ICC, in l.; Bl., §42, 1; Robertson, Gr., 581), Luk.17:11. __(ii) by reason of, because of, for the sake of; __(a) with accusative of person(s) (M, Pr., 105), Mrk.2:27, Jhn.6:57 11:42, Rom.8:20; __(b) with accusative of thing(s), δ. φθόνον, Mat.27:18, Mrk.15:10; δ. φόβον, Jhn.7:13 20:19; δ. ἀγάπην, Eph.2:4; δ. τοῦτο, freq., for this cause, therefore, Mat.6:25, Mrk.6:14, Luk.11:49, Jhn.6:65, al.; id. before ὅτι, Jhn.5:16 10:17, al.; δ. τί, why, Mat.9:11, 14 Mrk.2:18, Jhn.7:45, al.; δ. τό, with inf., Mrk.5:4, Luk.9:7, Jas.4:2. __3. In composition, __(1) through, as in διαβαίνω; __(2) of separation, asunder, as in διασπάω; __(3) of distribution, abroad, as in διαγγέλλω; __(4) of transition, as διαλλάσσω; __(5) of "perfective" action (M, Pr., 112f., 115f.), as διαφύγω, διακαθαρίζω. (AS)

Usage: Occurs in 603 NT verses. KJV: after, always, among, at, to avoid, because of (that), briefly, by, for (cause) … fore, from, in, by occasion of, of, by reason of, for sake, that, thereby, therefore, X though, through(-out), to, wherefore, with (-in) See also: 1 Corinthians 1:1; 2 Corinthians 8:8; 1 Peter 1:3.

τουτο ohutos G3778 "this/he/she/it" Dem-ASN

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

παρεδωκεν paradidōmi G3860 "to deliver" Verb-AAI-3S

To deliver means to surrender or yield up, as when Jesus was handed over to the authorities in Matthew 11:27.

Definition: παρα-δίδωμι, [in LXX chiefly for נתן ;] correl. to παρδέχομαι, __1. to give or hand over to another: with accusative and dative, Mat.11:27 25:14, Luk.4:6, al.; of being delivered up to a course of teaching, pass. before εἰς, Rom.6:17. __2. to commit, commend: Act.14:26 15:40, 1Pe.2:23. __3. to give or deliver up to prison or judgment: with accusative of person(s), Mat.4:12, Mrk.1:14, Rom.4:25, 2Pe.2:4; id. before ὑπέρ, Rom.8:32; with dative, Mat.5:25, Mrk.15:1, Luk.12:58, Jhn.19:11, al.; id. before ἵνα, Jhn.19:16; with inf., Act.12:4; before εἰς, Mat.10:17 17:22 24:9, Luk.21:12, Act.8:3, 2Co.4:11, al.; τ. Σατανᾷ, 1Ti.1:20; id. before εἰς, 1Co.5:5; with the collat. idea of treachery (= προδίδωμι), with accusative of person(s), Mat.26:25, Mrk.14:11, Jhn.6:64, al.; id. with dative, Mat.26:15, al.; present ptcp., ὁ παραδιδοὺς, Mat.26:25, Mrk.14:42, Jhn.13:11. __4. to hand down, hand on or deliver verbally (traditions, commands, etc.): Mrk.7:13, Luk.1:2, Act.6:14, 1Co.11:2 15:2; pass., 2Pe.2:21, Ju 3. __5. to permit (for exx. in cl., see LS, see word): Mrk.4:29. (AS)

Usage: Occurs in 118 NT verses. KJV: betray, bring forth, cast, commit, deliver (up), give (over, up), hazard, put in prison, recommend See also: 1 Corinthians 5:5; Luke 23:25; 1 Peter 2:23.

αυτους autos G846 "it/s/he" Pron-APM

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.

ο ho G3588 "the/this/who" Art-NSM

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.

θεος theos G2316 "God" Noun-NSM

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.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

παθη pathos G3806 "passion" Noun-APN

A strong emotion or passion, often referring to lust or inordinate desire, as seen in Colossians 3:5 and Romans 1:26.

Definition: πάθος, -ους, τό (πάιτχω), [in LXX: Job.30:31 (אֵבֶל), Pro.25:20, and very frequently in (4Ma.1:1 n, al.)* ;] like πάθημα; __1. that which befalls one, that which one suffers __2. a passive emotion or affection (esp. of violent emotion), a passion, passionate desire; in NT always in bad sense: Col.3:5; π. ἀτιμίας, Rom.1:26; π. ἐπιθυμίας, 1Th.4:5.† SYN.: π. = πάθημα, exc. that πάθημα is the more concrete and particular. In NT usage, π. represents the passive, ungoverned aspect of evil desire, as opposite to ἐπιθυμία, which is the active and also the more comprehensive term (see Tr., Syn., LXXxvii); cf. also ὄρεξις (AS)

Usage: Occurs in 3 NT verses. KJV: (inordinate) affection, lust See also: 1 Thessalonians 4:5; Colossians 3:5; Romans 1:26.

ατιμιας atimia G819 "dishonour" Noun-GSF

Dishonor or shame, like in 1 Corinthians 11:14 where it refers to a woman's long hair being a shame. This word is about being disgraced or having a bad reputation. It's a state of being looked down on.

Definition: ἀτιμία, -ας, ἡ (ἄτιμος) [in LXX for כְּלִמָּה, קָלוֹן, etc. ;] dishonour, disgrace: 1Co.11:14, 2Co.6:8; εἰς ἀ., Rom.9:21, 2Ti.2:20; ἐν ἀ., 1Co.15:43; κατ᾽ ἀ., 2Co.11:21; πάθη ἀτιμίας, base passions, Rom.1:26.† (AS)

Usage: Occurs in 7 NT verses. KJV: dishonour, reproach, shame, vile See also: 1 Corinthians 11:14; 2 Corinthians 11:21; Romans 1:26.

αι ho G3588 "the/this/who" Art-NPF

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.

τε te G5037 "and/both" Particle

A conjunction meaning and or both, used to connect words or ideas closely. Found in Matthew 28:12 and Acts 2:33, it shows a strong link between things.

Definition: τέ, enclitic copulative particle (= Lat. -que as καί = and, ac, atque, not very frequently in NT, more than two-thirds of the occurrences being in Ac. __1. τέ solitarium, and, denoting a closer affinity than καί between words and sentences which it connects (BL, §77, 8): Mat.28:12, Jhn.4:42, Act.2:33, 37 40 10:22 11:21, al. __2. Denoting a closer connection than simple καί, τὲ . . . καί, τὲ καί, τὲ . . . τέ (Act.26:16 Rom.14:8), as well . . . as also, both . . . and: Luk.12:45, Act.1:1 15:9, 21:30, al.; τὲ . . . δέ, and . . . and, Act.19:2; τὲ γάρ . . . ὁμοίως δὲ καί, Rom.1:26, 27. (AS)

Usage: Occurs in 188 NT verses. KJV: also, and, both, even, then, whether See also: 1 Corinthians 1:2; Acts 20:21; Hebrews 1:3.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

θηλειαι thēlus G2338 "female" Adj-NPF

The Greek word for female, used to describe a woman or a female animal. In Romans 1:26-27, it refers to women who engage in unnatural relationships. This word emphasizes the feminine gender.

Definition: θῆλυς, -εια, -υ [in LXX chiefly for נְקֵבָה ;] female: as subst., ἡ θ., a female, a woman: Rom.1:26-27; τὸ θ.., Mat.19:4, Mrk.10:6, Gal.3:28.† (AS)

Usage: Occurs in 5 NT verses. KJV: female, woman See also: Galatians 3:28; Matthew 19:4; Romans 1:26.

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'.

μετηλλαξαν metallassō G3337 "to exchange" Verb-AAI-3P

To exchange means to trade or swap one thing for another. In Romans 1:25, it says people exchanged the truth for a lie, rejecting God's truth for a false one.

Definition: μετ-αλλάσσω [in LXX: Est.2:7 (מוּת), Est.2:20, 1Es.1:31 Est.1:2 Mac.9 * ;] __1. to exchange: τ. ἀλήθειαν . . . ἐν τ. ψεύδει, the truth for a lie (see Bl., § 36, 8), Rom_1:25. __2. to change: with accusative before εἰς, Rom_1:26 (ἀλλάσσω).† (AS)

Usage: Occurs in 2 NT verses. KJV: change See also: Romans 1:25; Romans 1:26.

την ho G3588 "the/this/who" Art-ASF

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.

φυσικην phusikos G5446 "natural" Adj-ASF

This word means natural or physical, referring to something that comes from nature or is driven by instinct. It appears in Romans 1:26-27, describing actions that go against nature. It emphasizes the physical world and our natural tendencies.

Definition: φυσικός, -ή, -όν (ψύσις), natural __(a) produced by nature, innate (Xen., Arist., al.); __(b) according to nature (Arist., Diod., al.): opposite to παρὰ φύσιν, Rom.1:26-27; __(with) governed by mere natural instinct (of. Plut., Mor., 706 A): ζῷα γεγεννημένα φ. (RV, born mere animals; Mayor, born creatures of instinct; ICC, animals born of mere nature), 2Pe.2:12,† (AS)

Usage: Occurs in 3 NT verses. KJV: natural See also: 2 Peter 2:12; Romans 1:26; Romans 1:27.

χρησιν chrēsis G5540 "use" Noun-ASF

This word means use or employment, and in some cases, it refers to sexual intercourse as an occupation of the body, as seen in Romans 1:26 and 1:27. It describes a physical act. In the Bible, it is used to talk about human relationships.

Definition: χρῆσις, -εως, ἡ (χράομαι), [in LXX: 1Ki.1:28 (שָׁאַל), Sir.18:8, al. ;] use: in a sexual sense, Rom.1:26; with genitive obj., θηλείας, Rom.1:27 (for exx., see Thayer, see word).† (AS)

Usage: Occurs in 2 NT verses. KJV: use See also: Romans 1:26; Romans 1:27.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

την ho G3588 "the/this/who" Art-ASF

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.

παρα para G3844 "from/with/beside" Prep

Means 'from' or 'beside', indicating the source or origin of something, as seen in Mark 14:43 and John 15:26. It can also mean 'at' or 'in the vicinity of' something. Used to show the relationship between people or things.

Definition: παρά, prep. with genitive, dative, accusative, with radical sense, beside. __I. C. genitive of person(s), from the side of, from beside, from, indicating source or origin, [in LXX for מֵאֵצֶל ,מִיַד ,מִלִּפְנֵי ;] after verbs of motion, Mrk.14:43, Luk.8:49, Jhn.15:26, al.; after verbs of seeking, receiving, hearing, etc., Mrk.8:11 12:2, Jhn.4:9, 52 10:18, Php.4:18, 2Ti.1:18, Jas.1:7, al.; after passive verbs, of the agent (like ὑπό), Mat.21:42, Mrk.12:11, Luk.1:37; absol., οἱ παρ᾽ αὐτοῦ, his family, his kinsfolk, Mrk.3:21 (cf. M, Pr., 106f.; Field, Notes, 25f.; Swete, in l.); τὰ παρ᾽ αὐτῆς (αὐτῶν, ὑμῶν, one's means, wealth, Mrk.5:26, Luk.10:7, Php.4:18. __II. C. dative of person(s) (exc. Jhn.19:25, π. τ. σταυρῷ), by the side of, beside, by, with, [in LXX for בְּעֵינֵי ,בְּיַד ,אֵצֶל ;] Luk.11:37 19:7, Jhn.1:40 4:40, Act.28:14, al.; παρ᾽ ἑαυτῷ, at home, 1Co.16:2; with dative pl., among, Mat.22:25, Col.4:16, al.; metaphorically, Mat.19:26, Mrk.10:27, Luk.1:30, Rom.2:13, Jas.1:27, al. __III. C. accusative, of motion by or towards, [in LXX for בְּעֵבֶר ,עַל יַד ,אֵצֶל ;] __1. of place, by the side of, beside, by, along: Act.10:32, Heb.11:12; after verbs of motion, Mat.4:18, Mrk.4:4, Luk.8:5, Act.4:35, al.; after verbs of rest, Mat.13:1, Mrk.5:21, Luk.8:35, al. __2. beside, beyond, metaphorically; __(a) beyond, against, contrary to: Act.18:13, Rom.1:26 4:18 11:24, al.; except, 2Co.11:24; __(b) beyond, above, in comparison with: Luk.3:13, Rom.12:3 14:5, Heb.1:4, 9 3:3, al.; __(with) on account of: 1Co.12:15, 16. __IV. In composition: beside, to (παραλαμβάνω, παράγω), at hand (πάρειμι), from (παραρρέω), amiss (παρακούω), past (παρέρχομαι), compared with (παρομοιάζω), above measure (παροργίζω). (AS)

Usage: Occurs in 189 NT verses. KJV: above, against, among, at, before, by, contrary to, X friend, from, + give (such things as they), + that (she) had, X his, in, more than, nigh unto, (out) of, past, save, side…by, in the sight of, than, (there-)fore, with See also: 1 Corinthians 3:11; John 7:51; 1 Peter 2:4.

φυσιν phusis G5449 "nature" Noun-ASF

This word means nature or natural production, referring to the natural world or our innate tendencies. It appears in James 3:7 and 2 Peter 1:4, describing the natural world and our place in it. It can also refer to our natural disposition or character.

Definition: φύσις, -εως, ἡ (φύω) [in LXX: Wis.7:20 13:1 19:20 אΑ, 3Ma.3:29, 4Ma.1:20 4Mac 5:7-8 4Mac 5:25 4Mac 13:27 4Mac 15:13 4Mac 15:25 4Mac 16:3 * ;] nature, i.e., __(a) the nature (natural powers or constitution) of a person or thing: Jas.3:7, 2Pe.1:4; τέκνα φυσει ὀργῆς, Eph.2:3; __(b) origin, birth (Soph., Xen., al.): Rom.2:27, Gal.2:15; __(with) nature, i.e. the regular order or law of nature: 1Co.11:14; dative, φύσει adverbially, by nature, Rom.2:14, Gal.4:8; παρὰ φύσιν, against nature, Rom.1:26 11:24; καρὰ φ., according to nature, naturally, Rom.11:21, 24.† (AS)

Usage: Occurs in 11 NT verses. KJV: (man-)kind, nature(-al) See also: 1 Corinthians 11:14; James 3:7; Romans 1:26.

Study Notes — Romans 1:26

Show Verse Quote Highlights

Context
Cross References
Romans 1:26 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 1:26
Jamieson-Fausset-Brown on Romans 1:26
Matthew Poole's Commentary on Romans 1:26
Trapp's Commentary on Romans 1:26
Ellicott's Commentary on Romans 1:26
Adam Clarke's Commentary on Romans 1:26
Cambridge Bible on Romans 1:26
Barnes' Notes on Romans 1:26
Whedon's Commentary on Romans 1:26
Sermons on Romans 1:26

Context — God’s Wrath against Sin

24Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another. 25They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is forever worthy of praise! Amen.

26For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones.

27Likewise, the men abandoned natural relations with women and burned with lust for one another. Men committed indecent acts with other men and received in themselves the due penalty for their error. 28Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.

Cross References

	Reference	Text (BSB)
1	Jude 1:7	In like manner, Sodom and Gomorrah and the cities around them, who indulged in sexual immorality and pursued strange flesh, are on display as an example of those who sustain the punishment of eternal fire.
2	1 Timothy 1:10	for the sexually immoral, for homosexuals, for slave traders and liars and perjurers, and for anyone else who is averse to sound teaching
3	Romans 1:24	Therefore God gave them over in the desires of their hearts to impurity for the dishonoring of their bodies with one another.
4	Leviticus 18:22–28	You must not lie with a man as with a woman; that is an abomination. You must not lie carnally with any animal, thus defiling yourself with it; a woman must not stand before an animal to mate with it; that is a perversion. Do not defile yourselves by any of these practices, for by all these things the nations I am driving out before you have defiled themselves. Even the land has become defiled, so I am punishing it for its sin, and the land will vomit out its inhabitants. But you are to keep My statutes and ordinances, and you must not commit any of these abominations—neither your native-born nor the foreigner who lives among you. For the men who were in the land before you committed all these abominations, and the land has become defiled. So if you defile the land, it will vomit you out as it spewed out the nations before you.
5	1 Corinthians 6:9	Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral, nor idolaters, nor adulterers, nor men who submit to or perform homosexual acts,
6	Ephesians 4:19	Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more.
7	Genesis 19:5	They called out to Lot, saying, “Where are the men who came to you tonight? Send them out to us so we can have relations with them!”
8	Judges 19:22	While they were enjoying themselves, suddenly the wicked men of the city surrounded the house. Pounding on the door, they said to the old man who owned the house, “Bring out the man who came to your house, so we can have relations with him!”
9	Ephesians 5:12	For it is shameful even to mention what the disobedient do in secret.
10	Deuteronomy 23:17–18	No daughter or son of Israel is to be a shrine prostitute. You must not bring the wages of a prostitute, whether female or male, into the house of the LORD your God to fulfill any vow, because both are detestable to the LORD your God.

Romans 1:26 Summary

Romans 1:26 teaches that when people reject God, He sometimes allows them to follow their own sinful desires, which can lead to harmful and unnatural behaviors. This verse specifically mentions women exchanging natural relations for unnatural ones, emphasizing that sin affects all people and leads to confusion and disorder. As seen in Genesis 1:26-28 and 2:18-25, God created men and women to have a special relationship with each other, and when we reject this design, we can end up in a mess. By turning to God and following His design for our lives, as described in Romans 12:1-2 and 2 Corinthians 10:5, we can find freedom and fulfillment.

Frequently Asked Questions

What does it mean to be given over to dishonorable passions?

According to Romans 1:26, being given over to dishonorable passions means that God allows people to follow their sinful desires, which can lead to harmful and unnatural behaviors, as seen in the exchange of natural relations for unnatural ones, similar to what is described in Leviticus 18:22 and 20:13.

Why does the verse specifically mention women exchanging natural relations for unnatural ones?

The mention of women in Romans 1:26 emphasizes that the corruption of sin affects all people, regardless of gender, and that the rejection of God's natural order leads to confusion and disorder, as also seen in the consequences of sin described in Genesis 3:6-7 and 1 Timothy 2:12-14.

Is this verse condemning all same-sex relationships or just those that are lustful and idolatrous?

While Romans 1:26 does condemn the specific acts of exchanging natural relations for unnatural ones, it is essential to understand the context of idolatry and rebellion against God described in Romans 1:25, which is the root of the problem, as also seen in the warning against idolatry in 1 Corinthians 6:9-10 and the call to holiness in 1 Thessalonians 4:3-7.

How does this verse relate to the overall message of Romans 1?

Romans 1:26 is part of a larger argument that humanity's rejection of God leads to a downward spiral of sin and corruption, as described in Romans 1:18-32, and that the only solution is the gospel of Jesus Christ, which is introduced in Romans 1:16-17 and developed throughout the rest of the book, as seen in the explanation of salvation in Romans 3:21-26 and the transformation of believers in Romans 8:1-11.

Reflection Questions

What are some ways that I may be exchanging the truth of God for a lie, as described in Romans 1:25, and how can I return to a right relationship with Him?
How can I, as a believer, demonstrate the love and compassion of Christ to those who are struggling with same-sex attraction or other forms of sexual sin, while also upholding the biblical standard of purity and holiness, as seen in 1 Corinthians 6:11 and Ephesians 5:3-7?
In what ways am I allowing the desires of my heart to lead me into impurity, as warned against in Romans 1:24, and what steps can I take to renew my mind and live a life that honors God, as described in Romans 12:1-2 and 2 Corinthians 10:5?
How does the concept of 'natural relations' in Romans 1:26 relate to the creation account in Genesis 1:26-28 and 2:18-25, and what can I learn from this about God's design for human relationships?

Gill's Exposition on Romans 1:26

For this cause God gave them up unto vile affections,.... Because of their idolatrous practices, God left them to very dishonourable actions, sodomitical ones, both among the men and women: for even

Jamieson-Fausset-Brown on Romans 1:26

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: For this cause God gave them up (see the note at Romans 1:24)

Matthew Poole's Commentary on Romans 1:26

For this cause; i.e. for their idolatry and uncleanness both, for now their idolatry is aggravated by the uncleanness accompanying it. Vile affections; Gr. affections of dishonour, i.e. the most dishonourable and shameful affections; for as we are exhorted, ,5, to possess our vessels in honour, that is, to withhold our body from uncleanness; so they that give up themselves to uncleanness, dishonour themselves and their own bodies; see : if they, as this scripture tells us, that commit fornication dishonour their own bodies; then much more do they that practise the unnatural uncleanness hereafter mentioned. For even their women, &c.; i.e gunaikev andrizontai, so Clem. Alexandr. Ad praeposteros et sodomiticos concubitus sese maribus prostituerunt. See Paraeus: a filthy practice not to be named, .

Trapp's Commentary on Romans 1:26

26 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: Ver. 26. Into that which is against nature] So against nature, that children (natures end) and posterity is utterly lost by it. Paul seems to point here at Messalina (that shame of her sex), the wife of Claudius the emperor.

Ellicott's Commentary on Romans 1:26

(24-32) Hence they fell into a still lower depth; for, in anger at their perversion of the truth, God refrained from checking their downward course. He left them to follow their own evil bent. Their idolatry developed into shameless immorality and unnatural crimes. At last the extreme limit was reached. As they voluntarily forsook God, so He forsook them. They ran through the whole catalogue of sins, and the cup of their iniquity was full. In the passage taken as a whole, three steps or stages are indicated: (1) Romans 1:18-23, idolatry; (2) Romans 1:24-27, unnatural sins allowed by God as the punishment for this idolatry; (3) Romans 1:28-32, a still more complete and radical depravity also regarded as penally inflicted. The first step is taken by the free choice of man, but as the breach gradually widens, the wrath of God is more and more revealed. He interferes less and less to save a sinful world from its fate. It is to be noted that the Apostle speaks in general terms, and the precise proportions of human depravity and of divine judicial impulse are not to be clearly determined.

Adam Clarke's Commentary on Romans 1:26

Verse 26. For this cause God gave them up, c.] Their system of idolatry necessarily produced all kinds of impurity. How could it be otherwise, when the highest objects of their worship were adulterers, fornicators, and prostitutes of the most infamous kind, such as Jupiter, Apollo, Mars, Venus, &c.? Of the abominable evils with which the apostle charges the Gentiles in this and the following verse I could produce a multitude of proofs from their own writings but it is needless to make the subject plainer than the apostle has left it.

Cambridge Bible on Romans 1:26

26. For this cause] Resuming Romans 1:24.vile affections] Lit. passions of disgrace; stamped with essential degradation. (Far different is the Greek, where (in E. V.) the same word “vile” appears, in Philippians 3:21 : “the body of humiliation.”) On this and the next verse we must not comment in detail. The hideous vices here plainly named, one of them in particular, frightfully deface some of the very fairest pages of ancient literature. The tremendous condemnations of Scripture have made the like display almost impossible in modern writings; but the human heart is the same. (Jeremiah 17:9.)It is noteworthy (as an act of tenderness, perhaps,) that the sin of Rom 1:26 is touched more rapidly than that of Rom 1:27. It is also remarkable that in the Greek we have not “women” and “men,” but “females” and “males.”—Bengel’s remark on this passage is excellent: “Often, in exposing sin, we must call a spade a spade (scapha debet scapha dici). They often insist on an excessive delicacy who themselves are void of modesty.” These words apply to many passages of Scripture besides this.

Barnes' Notes on Romans 1:26

For this cause - On account of what had just been specified; to wit, that they did not glorify him as God, that they were unthankful, that they became polytheists and idolaters.

Whedon's Commentary on Romans 1:26

26, 27. The apostle, holding the intensity of depravation in the sexual direction to be both the most signal instance of man’s depth of wickedness, and, as in a manner, both the accompaniment and

Sermons on Romans 1:26

	Sermon	Description
	A Biblical Pastor Part 1 (Tharptown Baptist Church) by Paul Washer	In this sermon, the preacher discusses the presence of deception in the media and attributes it to a supernatural malignant power. He emphasizes the need for believers to be taught
	Pilgrims Problems No. 1 Homosexuality by Willie Mullan	In this sermon, the preacher begins by discussing the curse placed on humanity and how it led to slavery. He then mentions the betrayal of Judas Iscariot and how he ended up in hel
	Homosexuality and Scripture by Peet Botha	In this sermon, the preacher focuses on the topic of homosexuality and scripture. He begins by discussing the wrath of God being revealed against the godlessness and wickedness of
	A Story Within a Story by Dennis Kinlaw	In this sermon, the speaker discusses the brutal and violent realities of the world we live in, including the rape and murder of innocent people. He shares a story of a girl who wa
	(The Church Needs to Know) 6. Relationships Before Marriage by Miki Hardy	In this sermon, the preacher emphasizes the importance of understanding the spirit of the gospel. He warns against indulging in worldly music and attending gospel concerts that pro
	(Genesis) Genesis 20-21 by Joe Focht	In this sermon, the preacher discusses the story of Hagar and Ishmael in the desert. He highlights how God allowed Hagar to experience a dry and difficult time in the desert to tea
	How We Got Here by Jack Hyles	The sermon titled "How We Got Here" explores the degeneration of society as depicted in the first chapter of Romans. The preacher starts by describing the current condition of soci