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Romans

Note Journal Prayer

1

:

27

“

And likewise also the males, having left the natural use of the female, were inflamed in their desire toward one another, males with males, working out shame and receiving in themselves the recompense which was fitting of their error.

Lexicon

Verse part Definition: Part of speech: Strong's: Greek: Transliteration:
likewise In like manner, similarly, in the same way, equally. Adv H3668 ὁμοίως omoiōs
also And, even, also, namely. Conj H2532 καὶ kai
And And, both. V-APA-NMP H863 ἀφέντες aphentes
natural Natural, (a) according to nature, (b) merely animal. Adj-AFS H5446 φυσικὴν phusikēn
use Use, manner of use. N-AFS H5540 χρῆσιν chrēsin
female, Female. Adj-GFS H2338 θηλείας thēleias
were inflamed To blaze out, to be inflamed. V-AIP-3P H1572 ἐξεκαύθησαν exekauthēsan
desire Strong desire, lust, appetite. N-DFS H3715 ὀρέξει orexei
toward Into, in, unto, to, upon, towards, for, among. Prep H1519 εἰς eis
one another, One another, each other. 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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in In, on, among. V-PPM/P-NMP H2716 κατεργαζόμενοι katergazomenoi
shame Unseemly behavior, unseemliness, indecency, shame, nakedness, an indecent (lewd) act. N-AFS H808 ἀσχημοσύνην aschēmosunēn
receiving (a) to get back, receive back, (b) to get (receive) as due (deserved), (c) to draw aside, separate. V-PPA-NMP H618 ἀπολαμβάνοντες apolambanontes
themselves Himself, herself, itself. RefPro-DM3P H1438 ἑαυτοῖς eautois
was fitting It is necessary, inevitable; less frequently: it is a duty, what is proper. V-IIA-3S H1163 ἔδει edei
recompense A reward, recompense, retribution. N-AFS H489 ἀντιμισθίαν antimisthian
error. A wandering; fig: deceit, delusion, error, sin. N-GFS H4106 πλάνης planēs

People

Shamed

a descendant of Benjamin

Parallel Verses

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