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An Exegetical Analysis of Romans 1:20: The Participle νοούμενα and its Relationship to καθορᾶται
This exegetical study of An Exegetical Analysis of Romans 1:20: The Participle νοούμενα and its Relationship to καθορᾶται is based on a b-greek discussion from November 27, 2001. The initial query concerned an interpretation of the phrase νοούμενα καθορᾶται in Romans 1:20 proposed by a scholar, who suggests that the participle νοούμενα should be understood as a Participium Explicandi Causa Verbo Adiectum. This interpretation is linked to Blass-Debrunner’s discussion of participles complementing verbs of perception, yet the scholar’s subsequent translation, “For men see and understands…”, appears to conflate the participle’s role with the main verb, implying a modification of the verb’s meaning rather than a description of the object of perception.
The central exegetical problem revolves around the precise grammatical function and semantic force of the participle νοούμενα (understood, perceived) in relation to the passive verb καθορᾶται (is clearly seen) within Romans 1:20. Specifically, it questions whether νοούμενα functions to modify the subject of perception (the divine “invisible attributes”) or if it semantically enhances or alters the meaning of the main verb itself, influencing how “seeing” is understood (i.e., “seeing with understanding“). This distinction is crucial for interpreting Paul’s concept of natural revelation, as it determines whether the passage emphasizes intellectual apprehension as an inherent quality of the “invisible attributes” or as a modifier of the act of “seeing” itself.
Romans 1:20 (Nestle 1904)
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους.
Key differences with SBLGNT (2010):
- For Romans 1:20, the wording of the phrase νοούμενα καθορᾶται and its immediate context is identical between the Nestle 1904 text and the SBL Greek New Testament (2010). Any differences are limited to minor punctuation or critical apparatus notations, not the text itself.
Textual criticism (NA28), lexical notes (KITTEL, BDAG):
The text of Romans 1:20, particularly the phrase νοούμενα καθορᾶται, is remarkably stable across major critical editions. The Nestle-Aland 28th Edition (NA28) presents no significant textual variants for either νοούμενα or καθορᾶται in its critical apparatus, indicating a high degree of certainty regarding the original wording.
Lexically, the terms offer significant insight. According to the Theological Dictionary of the New Testament (KITTEL, et al.), νοέω (from which νοούμενα derives) pertains to mental perception and understanding, often implying a deeper apprehension than mere sensory observation. The passive participle νοούμενα thus denotes “things perceived by the mind” or “understood.” BDAG (Bauer, Danker, Arndt, Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature) defines νοέω as “to perceive with the mind, understand, comprehend,” and νοούμενα as “things perceived by the mind, understood.” The verb καθοράω, as defined by BDAG, means “to see clearly, discern, perceive distinctly.” In its passive form, καθορᾶται signifies “to be clearly seen” or “to be distinctly perceived.” The combination of these terms suggests a perception that is both evident to the senses and intellectually apprehended.
Translation Variants with Grammatical & Rhetorical Analysis
The grammatical dispute centers on the precise function of the supplementary participle νοούμενα with the passive verb καθορᾶται. The proponent of the Participium Explicandi Causa Verbo Adiectum interpretation suggests that νοούμενα modifies the verb καθορᾶται, leading to a translation akin to “see and understands” or “see with understanding.” This implies that the act of “seeing” itself is qualified by the act of “understanding.”
However, the prevailing grammatical understanding, as articulated by Blass-Debrunner-Funk (BDF) §416 concerning supplementary participles with verbs of perception and cognition, indicates that such participles typically refer to the *subject* or *object* of the main verb, describing their state or condition, rather than modifying the main verb’s action directly. For instance, in Matthew 1:18, εὑρέθη ἐν γαστρὶ ἔχουσα (she was found having in the womb), the participle ἔχουσα (having) modifies the implied subject (Mary), describing her state when found, not the act of “finding” itself. The finding is still a finding, but the object found (Mary) is characterized by “having in the womb.”
Applying this principle to Romans 1:20, νοούμενα (understood/perceived by the mind) is in the nominative case, agreeing with τὰ ἀόρατα αὐτοῦ (his invisible attributes), which serves as the subject of καθορᾶται. Therefore, νοούμενα describes the state or quality of these “invisible attributes” *as they are clearly seen*. It is not that the “seeing” becomes “seeing-and-understanding,” but rather that the “invisible attributes” *which are understood* are also “clearly seen.” The participle thus specifies the *manner* or *nature* of the attributes that are perceived, emphasizing their intellectual accessibility alongside their clear visibility in creation. Rhetorically, this construction highlights the dual nature of divine revelation through creation: it is both empirically evident (καθορᾶται) and intellectually comprehensible (νοούμενα), leaving humanity without excuse.
Conclusions and Translation Suggestions
Based on the grammatical analysis aligning with Blass-Debrunner-Funk §416, the participle νοούμενα in Romans 1:20 functions as a supplementary participle modifying its nominative subject, τὰ ἀόρατα αὐτοῦ (His invisible attributes). It describes the intellectual apprehension inherent to or accompanying the perception of these attributes, rather than directly altering the meaning of the main verb καθορᾶται. The “invisible attributes” are themselves understood, and it is these understood attributes that are clearly perceived through creation.
The following translation suggestions aim to reflect this nuanced relationship:
- “For since the creation of the world His invisible attributes, being apprehended by the mind through what has been made, are clearly seen—even His eternal power and divine nature—so that they are without excuse.”
This translation emphasizes that the “invisible attributes” are themselves the objects of intellectual apprehension through creation, and it is in this understood state that they become clearly visible. - “For from the creation of the world, His invisible qualities—His eternal power and divine nature—are clearly perceived by what has been made, having been understood by the mind, so that people are without excuse.”
This option stresses the sequence of understanding preceding or co-occurring with the clear perception, maintaining the participle’s modification of the subject. - “For His invisible attributes—namely, His eternal power and divine nature—are clearly seen from the creation of the world, being comprehended by the mind through His works, with the result that they are without excuse.”
This translation clearly separates the act of ‘seeing’ from the act of ‘comprehending,’ with both applying to the divine attributes, ensuring the participle modifies the subject’s state.