Rom 1:20 | RWP | e4.org | The invisible things of him ( τα αορατα αυτου ). Another verbal adjective ( α privative and οραω , to see), old word, either unseen or invisible as here and elsewhere in N.T. ( ., etc.). The attributes of God's nature defined here as "his everlasting power and divinity" ( η τε αιδιος αυτου δυναμις κα θειοτης ). Αιδιος is for αειδιος from αε (always), old word, in N.T. only here and , common in Philo ( ζωη αιδιος ), elsewhere αιωνιος . Θειοτης is from θειος (from θεος ) quality of θεος and corresponds more to Latin divinitas from divus , divine. In Paul uses θεοτης (Latin deitas from deus ) deity , both old words and nowhere else in the N.T. Θεοτης is Divine Personality, θειοτης , Divine Nature and properties (Sanday and Headlam). Since the creation of the world ( απο κτισεως κοσμου ). He means by God and unto God as antecedent to and superior to the world (cf. . about Christ). Are clearly seen ( καθορατα ). Present passive indicative of καθοραω (perfective use of κατα- ), old word, only here in N.T., with direct reference to αορατα . Being perceived ( νοουμενα ). Present passive participle of νοεω , to use the νους (intellect). That they may be without excuse ( εις το εινα αυτους αναπολογητους ). More likely, "so that they are without excuse." The use of εις το and the infinitive (with accusative of general reference) for result like ωστε is reasonably clear in the N.T. (Moulton, Prolegomena , p. 219; Robertson, Grammar , p. 1003). Αναπολογητους is another verbal with αν from απολογεομα . Old word, in N.T. only here and ("inexcusable" here).

‏ Romans 1:20

The invisible things of him ( τα αορατα αυτου ). Another verbal adjective ( α privative and οραω, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Col 1:15f., etc.). The attributes of God's nature defined here as "his everlasting power and divinity" ( η τε αιδιος αυτου δυναμις κα θειοτης ). Αιδιος is for αειδιος from αε (always), old word, in N.T. only here and Jude 1:6, common in Philo ( ζωη αιδιος ), elsewhere αιωνιος. Θειοτης is from θειος (from θεος ) quality of θεος and corresponds more to Latin divinitas from divus, divine. In Col 2:9 Paul uses θεοτης (Latin deitas from deus)

deity, both old words and nowhere else in the N.T. Θεοτης is Divine Personality, θειοτης, Divine Nature and properties (Sanday and Headlam).

Since the creation of the world ( απο κτισεως κοσμου ). He means by God and unto God as antecedent to and superior to the world (cf. Col 1:15f. about Christ).

Are clearly seen ( καθορατα ). Present passive indicative of καθοραω (perfective use of κατα- ), old word, only here in N.T., with direct reference to αορατα.

Being perceived ( νοουμενα ). Present passive participle of νοεω, to use the νους (intellect).

That they may be without excuse ( εις το εινα αυτους αναπολογητους ). More likely, "so that they are without excuse." The use of εις το and the infinitive (with accusative of general reference) for result like ωστε is reasonably clear in the N.T. (Moulton, Prolegomena, p. 219; Robertson, Grammar, p. 1003). Αναπολογητους is another verbal with αν from απολογεομα. Old word, in N.T. only here and Ro 2:1 ("inexcusable" here).