The following analysis addresses key exegetical issues within Romans 1:20, specifically concerning the precise semantic and syntactic function of the terms ἀόρατα and νοούμενα, and the interpretative implications of the dative phrase τοῖς ποιήμασιν. The central exegetical problem revolves around how divine attributes, which are inherently non-perceptible to the senses, become comprehensible to humanity, particularly through the medium of creation. This exegesis will employ a structured approach, examining the Greek text, textual variants, relevant lexical data, and grammatical constructions to inform translation choices.
τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους.
(Nestle, E. (1904). Novum Testamentum Graece. Württembergische Bibelanstalt Stuttgart.)
Key differences with SBLGNT (2010):
- No significant textual differences are present in Romans 1:20 between the Nestle 1904 edition and the SBLGNT (2010), indicating a high degree of textual stability for this verse across critical editions.
Textual Criticism (NA28), Lexical Notes (KITTEL, BDAG)
The text of Romans 1:20 is remarkably stable across critical editions, including NA28. There are no notable variants that significantly alter the meaning of the verse, a consensus that underscores the strength of the textual tradition for this passage.
Lexical Notes:
- ἀόρατα (adjective, neuter plural of ἀόρατος): From α- (negative prefix) + ὁράω (to see). Literally, “not seen,” thus “invisible.”
- BDAG: “not seen, invisible.” Used in Rom 1:20 to refer to God’s attributes that are not directly accessible through physical sight.
- KITTEL (TDNT, s.v. ὁράω): Emphasizes that this term denotes a sphere beyond human sensory perception, particularly apt for describing divine realities. Its pairing with νοούμενα highlights a contrast between sensory imperceptibility and mental apprehension.
- νοούμενα (present passive participle, neuter plural of νοέω): “to perceive, understand, comprehend, think, conceive.”
- BDAG: 1. “to understand, comprehend, perceive.” 2. “to grasp with the mind, think, consider.” In Rom 1:20, as a passive participle, it signifies “things being understood,” or “things that are apprehended intellectually.”
- KITTEL (TDNT, s.v. νοέω, νοῦς): Discusses νοέω as indicating an intellectual act, a comprehension achieved through the mind rather than through the senses. It implies a rational understanding or a mental grasp of reality, distinguishing it from mere sensory input. This term is crucial for understanding how the invisible attributes of God become intelligible.
- τοῖς ποιήμασιν (dative plural of ποίημα): “created things, products of creation, a work.”
- BDAG: “that which is made or produced, a work, creation, thing made.” In this context, it refers collectively to all that God has brought into existence, the entirety of creation.
- KITTEL (TDNT, s.v. ποιέω): Connects ποίημα directly to the act of creation (ποιέω) and to God as the ultimate Creator. It stresses that creation inherently reflects the nature and power of its maker.
- καθορᾶται (present passive indicative, third person singular of καθοράω): “to perceive clearly, discern, observe thoroughly.”
- BDAG: “to see clearly, perceive, discern.” This verb suggests a more intense and comprehensive perception than simple seeing (ὁράω), implying a full apprehension or understanding. The passive voice indicates that the invisible attributes “are clearly seen/discerned.”
Translation Variants and Grammatical & Rhetorical Analysis
The main exegetical challenges in Romans 1:20 revolve around the syntactic relationship between τὰ ἀόρατα and νοούμενα, and the function of τοῖς ποιήμασιν.
1. The Relationship between τὰ ἀόρατα and νοούμενα:
The phrase τὰ γὰρ ἀόρατα αὐτοῦ … νοούμενα καθορᾶται presents a substantive (τὰ ἀόρατα) followed by a participle (νοούμενα). The neuter plural adjective ἀόρατα functions substantivally, meaning “His invisible things/attributes.” The present passive participle νοούμενα could be interpreted in several ways:
- **Adjectival/Attributive:** If νοούμενα modifies ἀόρατα, it describes a quality of the invisible things, e.g., “His invisible, intelligible things.” This emphasizes that these attributes are *by their nature* capable of being understood.
- **Predicative/Circumstantial:** More commonly, νοούμενα is understood as a predicative participle, providing additional information about *how* the invisible things are discerned. It functions adverbially, describing the manner or means. In this sense, it means “being understood,” “being perceived by the mind,” or “as they are understood.” This interpretation highlights the process of mental apprehension. The rhetorical force of this juxtaposition is significant: things that are literally “invisible” (ἀόρατα) are paradoxically “seen clearly” (καθορᾶται) precisely because they are “mentally apprehended” (νοούμενα). This emphasizes the intellectual and spiritual nature of discerning God’s attributes, contrasting it with mere sensory perception. The parallelism implies that while God’s attributes are not physically visible, they are not unknowable; rather, they are discerned through a distinct mode of perception—intellectual comprehension.
2. The Function of τοῖς ποιήμασιν:
The dative phrase τοῖς ποιήμασιν (from κτίσεως κόσμου — “from the creation of the world”) is almost universally interpreted as an instrumental dative. This means “by means of created things” or “through the things that have been made.”
- **Grammatical Analysis:** The dative case often signifies the instrument, means, or manner by which an action is performed. Here, it clarifies *how* God’s invisible attributes are clearly seen and understood. The created order serves as the medium or vehicle through which these divine qualities become manifest and intelligible to humanity.
- **Rhetorical Analysis:** This instrumental dative directly counters any notion that creation itself is doing the discerning or that the created things are merely observed without deeper cognitive engagement. Instead, it asserts that the act of observing and comprehending creation is the *means* by which humans can apprehend the invisible attributes of God. This interpretation aligns with the broader Pauline argument in Romans 1 regarding humanity’s inexcusability; God’s attributes are not obscure but are clearly displayed through the observable world.
Conclusions and Translation Suggestions
Based on the lexical, grammatical, and rhetorical analysis, Romans 1:20 asserts that God’s inherently invisible attributes (specifically His eternal power and divine nature) are clearly perceived and intellectually comprehended through the observation and understanding of the created world. The juxtaposition of “invisible” and “understood/clearly seen” highlights the unique mode of discernment. The instrumental dative “by means of created things” firmly establishes creation as the medium of revelation.
Here are three translation suggestions that reflect these nuances:
- “For since the creation of the world, his invisible attributes – his eternal power and divine nature – have been clearly seen, *being understood through the things he has made*, so that people are without excuse.”
This translation emphasizes the passive participle νοούμενα as a direct condition or means of seeing, closely linking it to the instrumental dative. - “For his invisible attributes, namely his eternal power and divine nature, have been clearly perceived ever since the creation of the world, *discerned by the mind through what has been created*, so that they are without excuse.”
This version highlights the intellectual aspect of νοούμενα (“discerned by the mind”) and uses “what has been created” to represent τοῖς ποιήμασιν, clearly showing creation as the instrument. - “For his unseen qualities – his eternal power and deity – have been visible since the creation of the world, *comprehensible by means of what he has made*, with the result that people are without excuse.”
This option uses “unseen qualities” for ἀόρατα and “comprehensible by means of what he has made” for the combined force of νοούμενα and τοῖς ποιήμασιν, offering a more dynamic, less literal rendering that still conveys the core meaning.