New American Standard Bible 1995

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Romans

Note Journal Prayer

1

:

27

“

and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.

Lexicon

Verse part Definition: Part of speech: Strong's: Greek: Transliteration:
and in the same way likewise, in like manner Adv H3668 ὁμοίως omoiōs
also and, even, also Conj H2532 καὶ kai
the men male H733    
abandoned to send away, leave alone, permit V-APA-NMP H863 ἀφέντες aphentes
the natural natural, according to nature Adj-AFS H5446 φυσικὴν phusikēn
function use (as in a sexual sense) N-AFS H5540 χρῆσιν chrēsin
of the woman female Adj-GFS H2338 θηλείας thēleias
and burned to kindle, to be inflamed V-AIP-3P H1572 ἐξεκαύθησαν exekauthēsan
in their desire desire, longing N-DFS H3715 ὀρέξει orexei
toward to or into (indicating the point reached or entered, of place, time, fig. purpose, result) Prep H1519 εἰς eis
one another, of one another RecPro-AMP H240 ἀλλήλους allēlous
Analysis:

One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

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men with men male H733    
committing to work out V-PPM/P-NMP H2716 κατεργαζόμενοι katergazomenoi
indecent acts unseemliness N-AFS H808 ἀσχημοσύνην aschēmosunēn
and receiving to receive from, receive as one's due V-PPA-NMP H618 ἀπολαμβάνοντες apolambanontes
in their own persons of himself, herself, itself RefPro-DM3P H1438 ἑαυτοῖς eautois
the due it is necessary V-IIA-3S H1163 ἔδει edei
penalty a reward N-AFS H489 ἀντιμισθίαν antimisthian
of their error. a wandering N-GFS H4106 πλάνης planēs

People

Shamed

a descendant of Benjamin

Parallel Verses

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Added text
New American Standard Bible 1995 and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.
King James Bible and in the same way And likewise also the men abandoned men, leaving the natural function use of the woman and woman, burned in their desire lust one toward one another, another; men with men committing indecent acts working that which is unseemly, and receiving in their own persons the due penalty themselves that recompence of their error.error which was meet.
Berean Bible and in the same way And likewise also the men abandoned males, having left the natural function use of the woman and burned female, were inflamed in their desire toward one another, men males with men committing indecent acts males, working out shame and receiving in their own persons themselves the due penalty recompense which was fitting of their error.
Hebrew Greek English and in the same way also the men abandoned the natural function of the woman and burned in their desire toward one another, men with men committing indecent acts and receiving in their own persons the due penalty of their error.