Romans 1

seed
“Seed” here is the literal translation of the Greek σπέρμα (sperma), and while it certainly does refer to a descendant in this context, its literal translation as “seed” is vital, as this is an important theological term. For the Jewish people, and in accordance with biblical terminology, “seed” represented the continuation of one’s name and family line. This was something of paramount importance, especially given the great promise in Genesis 3:15 that God’s anointed Redeemer would be the “seed” of the woman. This “seed” was perpetuated throughout history as recorded in the Old Testament, notably coming through Abraham and later David (cf. Matt 1:1). In fulfillment of the Old Testament promises, Jesus, the Messiah, came through the line of David. Thus, to affirm that Jesus was born of the seed of David was to affirm the legitimacy of His identity as the promised Messiah and King.

designated
While some translations have the word “declared” here, “designated” is a better rendering of the Greek term ὁρίζω (horizō) in this context. Usually it has the sense of “determined” (Luke 22:22; Acts 2:23), but here it is “designated” to carry over the intended sense of setting, appointing, or fixing one’s destiny (cf. BDAG on ὁρίζω). The same Greek term is also translated as “designate” in Hebrews 5:10 in reference to Jesus being publicly presented as the High Priest from the order of Melchizedek. Here, Paul explains that God has powerfully shown Jesus as the One designated as the Son of God by His resurrection from the dead.

strengthened
The word “strengthened” here translates στηρίζω (stērizō), which has the idea of making something strong or firm, or setting firmly in place. Because an alternate translation, “established,” is a word not generally applied to persons, “strengthened” makes better sense in this context. Paul hopes that by his coming to them they might be strengthened in their faith to stand firm and immovable in their devotion to God.

to be mutually encouraged
The verb συμπαρακληθῆναι (symparaklēthēnai) is an infinitive, so “to be mutually encouraged” is more accurate to the Greek syntax than something like “that I/we may be…”. The word “mutually” is derived from the prefix συν- (syn-; “with” or “together”). The use of an infinitive here leaves the subject of the verb open, which is perfect for the idea of mutual encouragement since both Paul and the Roman believers will be affected by its action. Rendering it as an infinitive in English avoids the need to choose one or the other (a matter on which other translations vary). As Paul says directly in the next phrase, he hopes his coming to them will be beneficial both to them and to him.

by each other’s faith
The phrase “by each other’s faith” literally translates the Greek phrase διὰ τῆς ἐν ἀλλήλοις πίστεως (dia tēs en allēlois pisteōs). Because the English phrase “each other” represents a single Greek word (ἀλλήλοις; allēlois), keeping these words close together (rather than something like “each to the other”) gives the best reflection of the Greek text.

have
The translation “have” is more literal than something like “obtain” or “reap” because the Greek word here is the common word ἔχω (echō; “have” or “hold”). By using this verb, Paul puts more emphasis on the fruit itself and less on his own action to acquire it. This is an encouragement to them, as they are already bearing much fruit, which, to continue the illustration, would simply be ready for him to enjoy when he arrived.

glorify
While some translations have “honor” here, “glorify” is preferred for the Greek verb δοξάζω (doxazō), which communicates the idea of esteeming highly, attributing glory, or magnifying with praise. The word “glorify” carries this across well, and is the consistent word used to render the δόξα/δοξάζω (doxa/doxazō) word group in this translation. Those who suppress the truth fail to attribute to God the glory due Him as God.

thoughts
“Thoughts” translates the Greek term διαλογισμός (dialogismos), which has a broad connotation of reasoning or thinking. Thus, “thoughts” provides a clearer and more consistent rendering for this term than something like “speculations,” which is a more specific term. Paul is communicating that it was not just part of their thinking that was futile, but rather all of it in general.

likeness
Translating εἰκών (eikōn) as “likeness” is both lexically accurate and, paired with image, connects to Genesis 1:26 and man being made in God’s image and likeness. This shows the extreme degradation happening—they were supposed to be in the image and likeness of the Creator, but they traded that downwards to worship the same image of the creature and thereby degrade themselves. This act initiates the degradation seen in the rest of the chapter.

dishonorable
The word ἀτιμία (atimia) here is the negation of the word for honor (τιμή; timē). Thus, the most literal translation is “dishonorable.” This describes passions or desires which are the antithesis of what is honorable and right according to God’s design. These dishonorable passions reach such an extreme that they lead to the very violation of nature at its core.

females
While many translations have “women” here, the Greek word here is not the typical and common term for “woman” or “wife” (γυνή; gynē), but rather a less common word specifically related to gender (θῆλυς; thēlys). This specific term for “female” is used only five times in the New Testament, always coupled with the specific word for “male” (ἄρσην; arsēn; cf. v. 27), alluding back to God’s design of humans as male and female in Genesis 1:27 (see Matt 19:4; Mark 10:6; here; Rom 1:27; Gal 3:28). Thus, this specific word was carefully chosen by Paul as a catchword pointing back to God’s good design for humanity in Genesis. He had made them “male and female,” but here, the “females” rejected God’s design by “exchang[ing] the natural function for that which is unnatural.” Thus, as Paul explains here, any deviation from the gender roles God designed at creation is a demonstration of futile thoughts and a foolish and darkened heart which fights against the true God (cf. vv. 21ff).

males…female
Refer to the discussion on verse 26 above. Like for “females,” the word for “males” also is a distinct, gender-specifying word (ἄρσην; arsēn), used to tie in with the theology of creation according to God’s good design.

see fit…unfit
The expressions “see fit” and “unfit” here represent the cognate Greek words δοκιμάζω (dokimazō) and ἀδόκιμος (adokimos) respectively. The verb δοκιμάζω (dokimazō) has the sense of determining or testing the quality of something and the adjective ἀδόκιμος (adokimos) indicates something of worthless quality. Paul conveys irony with these cognate words, as those who do not qualify God as worthy of acknowledgement are subsequently given over to a worthless mind themselves. The translation here as “see fit” and “unfit” helps the reader to see the wordplay Paul intends while also accurately carrying the idea of the text into English.

righteous requirement
“Righteous requirement” translates δικαίωμα (dikaiōma), which designates a statute or judgment of God requiring the practice of righteousness. The δικ (dik) root found in this word is rendered with the word “righteous” wherever contextually possible in this translation for consistency. Righteousness is a major theme in the book of Romans, so it is important to bring it out in translation wherever it is emphasized in the original text. In this verse, δικαίωμα (dikaiōma) speaks to God’s standard of righteous living. Though the unrighteous know this righteous requirement of God, and even the consequential death penalty for failing to live it out, they choose to blatantly rebel rather than obey. This demonstrates the depravity of those enslaved to sin.