King James Version
Romans 16
27 verses with commentary
Personal Greetings
I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
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I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea—Synistēmi de hymin Phoibēn tēn adelphēn hēmōn, ousan kai diakonon tēs ekklēsias tēs en Kenchreais (συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κεγχρεαῖς). Synistēmi (συνίστημι, commend/introduce) is formal recommendation language, common in ancient letters. Phoebe carried Paul's letter to Rome, requiring trustworthy character. Diakonon (διάκονος, servant/deacon) is the same word used for male deacons (Philippians 1:1, 1 Timothy 3:8)—Phoebe held official church office, not generic 'helper.'
Cenchrea was Corinth's eastern port, about 7 miles from the city. Phoebe's role as diakonos indicates recognized ministry—likely teaching, administrating, serving the congregation. Paul's commendation to Rome's church implies she had authority to represent him and expound his letter—suggesting women served in teaching and leadership roles in the early church. Adelphēn (sister) emphasizes spiritual family, equal standing in Christ regardless of gender (Galatians 3:28).
Cenchrea was Corinth's eastern port, about 7 miles from the city. Phoebe's role as diakonos indicates recognized ministry—likely teaching, administrating, serving the congregation. Paul's commendation to Rome's church implies she had authority to represent him and expound his letter—suggesting women served in teaching and leadership roles in the early church. Adelphēn (sister) emphasizes spiritual family, equal standing in Christ regardless of gender (Galatians 3:28).
That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.
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That ye receive her in the Lord, as becometh saints—Hina prosdexēsthe autēn en kyriō axiōs tōn hagiōn (ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων). Prosdechomai (προσδέχομαι, receive/welcome) implies hospitality—provide lodging, resources, assistance. En kyriō (in the Lord) means as fellow believer, recognizing shared identity in Christ. Axiōs tōn hagiōn (ἀξίως τῶν ἁγίων, worthily of the saints) sets the standard: treat her as befits God's holy people—with honor, generosity, respect.
And that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also—Kai parastēte autē en hō an hymōn chrēzē pragmati· kai gar autē prostatis pollōn egenēthē kai emou autou (καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι· καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ). Paristēmi (παρίστημι, assist/stand by) means provide whatever help needed. Prostatis (προστάτις, patron/benefactor) was used for wealthy patrons who supported clients—Phoebe financially supported Paul's ministry and many others. She was woman of means, influence, and leadership.
And that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also—Kai parastēte autē en hō an hymōn chrēzē pragmati· kai gar autē prostatis pollōn egenēthē kai emou autou (καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι· καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ). Paristēmi (παρίστημι, assist/stand by) means provide whatever help needed. Prostatis (προστάτις, patron/benefactor) was used for wealthy patrons who supported clients—Phoebe financially supported Paul's ministry and many others. She was woman of means, influence, and leadership.
Greet Priscilla and Aquila my helpers in Christ Jesus:
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Greet Priscilla and Aquila my helpers in Christ Jesus—Aspasasthe Priskan kai Akylan tous synergous mou en Christō Iēsou (ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ). Aspasasthe (ἀσπάζομαι, greet) was formal greeting, often with holy kiss (v. 16). Priscilla (diminutive Prisca) and Aquila were Paul's co-workers—synergous (συνεργός, fellow workers) implies equal partnership in gospel ministry, not mere assistants. Notably, Priscilla is named first (4 of 6 NT references), suggesting prominence or initiative—unusual in patriarchal culture, indicating her leadership role.
Priscilla and Aquila were tentmakers like Paul (Acts 18:2-3), Jewish believers expelled from Rome under Claudius (AD 49). They hosted Paul in Corinth, traveled to Ephesus, taught Apollos (Acts 18:26—both Priscilla and Aquila instructed him), and later returned to Rome (Romans 16:3). Their pattern: wherever they lived, they established house churches, discipled leaders, advanced the gospel. Paul calls them en Christō Iēsou (in Christ Jesus)—their identity and ministry rooted in union with Christ.
Priscilla and Aquila were tentmakers like Paul (Acts 18:2-3), Jewish believers expelled from Rome under Claudius (AD 49). They hosted Paul in Corinth, traveled to Ephesus, taught Apollos (Acts 18:26—both Priscilla and Aquila instructed him), and later returned to Rome (Romans 16:3). Their pattern: wherever they lived, they established house churches, discipled leaders, advanced the gospel. Paul calls them en Christō Iēsou (in Christ Jesus)—their identity and ministry rooted in union with Christ.
Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
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Who have for my life laid down their own necks—Hoitines hyper tēs psychēs mou ton heautōn trachēlon hypethēkan (οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν). Hypethēkan ton trachēlon (ὑποτίθημι τὸν τράχηλον, laid down the neck) is vivid—risked execution. Hyper tēs psychēs mou (ὑπὲρ τῆς ψυχῆς μου, for my life) indicates they endangered themselves to save Paul. The occasion is unknown—perhaps the Ephesian riot (Acts 19:23-41) or imprisonment—but their courage was notable.
Unto whom not only I give thanks, but also all the churches of the Gentiles—Hois ouk egō monos eucharistō, alla kai pasai hai ekklēsiai tōn ethnōn (οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν). Paul's gratitude is shared by pasai hai ekklēsiai tōn ethnōn (all the Gentile churches). Priscilla and Aquila's service benefited the entire Gentile mission—by saving Paul, they preserved the apostle to the Gentiles. Their sacrifice had ripple effects: Paul lived to write Romans, Ephesians, Philippians, establish churches, mentor Timothy. One couple's courage served countless believers across generations.
Unto whom not only I give thanks, but also all the churches of the Gentiles—Hois ouk egō monos eucharistō, alla kai pasai hai ekklēsiai tōn ethnōn (οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ, ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν). Paul's gratitude is shared by pasai hai ekklēsiai tōn ethnōn (all the Gentile churches). Priscilla and Aquila's service benefited the entire Gentile mission—by saving Paul, they preserved the apostle to the Gentiles. Their sacrifice had ripple effects: Paul lived to write Romans, Ephesians, Philippians, establish churches, mentor Timothy. One couple's courage served countless believers across generations.
Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
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Likewise greet the church that is in their house—Kai tēn kat' oikon autōn ekklēsian (καὶ τὴν κατ' οἶκον αὐτῶν ἐκκλησίαν). Kat' oikon ekklēsian (κατ' οἶκον ἐκκλησία, church in their house) describes the house church model—believers met in homes (no church buildings until 3rd century). Priscilla and Aquila hosted house churches wherever they lived: Corinth (implied, Acts 18:2-3), Ephesus (1 Corinthians 16:19), Rome (Romans 16:5). Opening their home for worship, teaching, fellowship was ministry—requiring hospitality, financial resources, leadership, and risk (harboring illegal religion).
Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ—Aspasasthe Epaineton ton agapēton mou, hos estin aparchē tēs Asias eis Christon (ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν). Aparchē (ἀπαρχή, firstfruits) designates Epaenetus as the first convert in Asia (province including Ephesus). Eis Christon (unto Christ) indicates conversion. Being 'firstfruits' carried special honor—first converts often became leaders (1 Corinthians 16:15, household of Stephanas).
Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ—Aspasasthe Epaineton ton agapēton mou, hos estin aparchē tēs Asias eis Christon (ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν). Aparchē (ἀπαρχή, firstfruits) designates Epaenetus as the first convert in Asia (province including Ephesus). Eis Christon (unto Christ) indicates conversion. Being 'firstfruits' carried special honor—first converts often became leaders (1 Corinthians 16:15, household of Stephanas).
Greet Mary, who bestowed much labour on us.
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Greet Mary, who bestowed much labour on us—The name Μαριάμ (Mariam) is the Hebrew form, suggesting Jewish heritage, though the variant Μαρία (Maria) was common among Greeks. The verb ἐκοπίασεν (ekopiasen, 'bestowed labour') is aorist tense, pointing to specific past service, and derives from κόπος (kopos)—exhausting toil, not casual help. Paul uses this term elsewhere for apostolic ministry (1 Corinthians 15:10, Galatians 4:11, Philippians 2:16), elevating Mary's work to the same category as his own.
The phrase εἰς ὑμᾶς (eis hymas, 'on us/for you') could mean either Mary labored for Paul's team or for the Roman church—manuscripts vary between 'us' and 'you.' Either way, she's commended for gospel service, not generic 'women's ministry.' Paul names 10 women in Romans 16, six explicitly praised for ministry labor—demolishing the notion that women were passive in early church leadership. Mary's unspecified labor likely included evangelism, discipleship, hospitality, or teaching, roles Paul consistently affirms for women coworkers (Romans 16:1 Phoebe; 16:3 Priscilla; 16:7 Junia).
The phrase εἰς ὑμᾶς (eis hymas, 'on us/for you') could mean either Mary labored for Paul's team or for the Roman church—manuscripts vary between 'us' and 'you.' Either way, she's commended for gospel service, not generic 'women's ministry.' Paul names 10 women in Romans 16, six explicitly praised for ministry labor—demolishing the notion that women were passive in early church leadership. Mary's unspecified labor likely included evangelism, discipleship, hospitality, or teaching, roles Paul consistently affirms for women coworkers (Romans 16:1 Phoebe; 16:3 Priscilla; 16:7 Junia).
Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
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Salute Andronicus and Junia, my kinsmen, and my fellowprisoners—Aspasasthe Andronikon kai Iounian tous syngeneis mou kai synaichmalōtous mou (ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου). Syngeneis (συγγενής, kinsmen) likely means fellow Jews, not blood relatives. Synaichmalōtous (συναιχμάλωτος, fellow prisoners) indicates they were imprisoned for the gospel with Paul—likely husband-wife team like Priscilla-Aquila. Junia (Ἰουνία) is feminine name (Iounian, accusative)—though later copyists masculinized it to Junias due to discomfort with female apostle.
Who are of note among the apostles, who also were in Christ before me—Hoitines eisin episēmoi en tois apostolois, hoi kai pro emou gegonan en Christō (οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γεγόναν ἐν Χριστῷ). Episēmoi en tois apostolois (ἐπίσημος ἐν τοῖς ἀποστόλοις, notable among the apostles) most naturally means they were apostles of note, not merely 'well-known to apostles' (strained alternative). Pro emou en Christō (before me in Christ) indicates earlier conversion than Paul's—they were believers before AD 33-35, possibly witnesses to Jesus' resurrection or Pentecost.
Who are of note among the apostles, who also were in Christ before me—Hoitines eisin episēmoi en tois apostolois, hoi kai pro emou gegonan en Christō (οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γεγόναν ἐν Χριστῷ). Episēmoi en tois apostolois (ἐπίσημος ἐν τοῖς ἀποστόλοις, notable among the apostles) most naturally means they were apostles of note, not merely 'well-known to apostles' (strained alternative). Pro emou en Christō (before me in Christ) indicates earlier conversion than Paul's—they were believers before AD 33-35, possibly witnesses to Jesus' resurrection or Pentecost.
Greet Amplias my beloved in the Lord.
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Greet Amplias my beloved in the Lord—Aspasasthe Ampliaton ton agapēton mou en kyriō (ἀσπάσασθε Ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ). Agapēton (ἀγαπητός, beloved) indicates deep affection—Paul reserves this for close co-workers (Epaphras, Colossians 1:7; Onesimus, Philemon 16; Timothy, 1 Corinthians 4:17). En kyriō (in the Lord) qualifies the love—not mere human affection but love rooted in shared union with Christ. Christian love is distinctive: rooted in redemption, transcending natural kinship, ethnicity, class.
Salute Urbane, our helper in Christ, and Stachys my beloved.
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Salute Urbane, our helper in Christ, and Stachys my beloved—Aspasasthe Ourbanon ton synergon hēmōn en Christō kai Stachyn ton agapēton mou (ἀσπάσασθε Οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν Χριστῷ καὶ Στάχυν τὸν ἀγαπητόν μου). Urbanus is synergon (συνεργός, co-worker)—same word used for Priscilla-Aquila (v. 3), Titus (2 Corinthians 8:23), Timothy (Romans 16:21), and even God (1 Corinthians 3:9, 'we are God's fellow-workers'). En Christō (in Christ) roots the partnership in shared identity and mission. Stachys receives the affectionate agapēton mou (my beloved), indicating close personal friendship.
Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. household: or, friends
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Salute Apelles approved in Christ—Aspasasthe Apellēn ton dokimon en Christō (ἀσπάσασθε Ἀπελλῆν τὸν δόκιμον ἐν Χριστῷ). Dokimon (δόκιμος, approved/tested) means proven genuine through trial—like refined metal passing assay (1 Peter 1:7). En Christō (in Christ) qualifies: he's proven faithful in Christ, not merely morally upright. This implies Apelles endured persecution, testing, or suffering that demonstrated genuine faith. Paul's commendation honors tested faithfulness—the church esteems those who've endured for Christ.
Salute them which are of Aristobulus' household—Aspasasthe tous ek tōn Aristoboulou (ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου). Ek tōn Aristoboulou (those of Aristobulus) likely means his household slaves/freedmen—Aristobulus himself may not be a believer. Josephus mentions an Aristobulus, grandson of Herod the Great, who lived in Rome and was close to Emperor Claudius. If this is the same person, Christians among his household servants were strategically positioned in Rome's elite circles.
Salute them which are of Aristobulus' household—Aspasasthe tous ek tōn Aristoboulou (ἀσπάσασθε τοὺς ἐκ τῶν Ἀριστοβούλου). Ek tōn Aristoboulou (those of Aristobulus) likely means his household slaves/freedmen—Aristobulus himself may not be a believer. Josephus mentions an Aristobulus, grandson of Herod the Great, who lived in Rome and was close to Emperor Claudius. If this is the same person, Christians among his household servants were strategically positioned in Rome's elite circles.
Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. household: or, friends
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Salute Herodion my kinsman—Aspasasthe Hērōdiōna ton syngenē mou (ἀσπάσασθε Ἡρῳδίωνα τὸν συγγενῆ μου). Syngenē (συγγενής, kinsman) likely means fellow Jew, not blood relative (same term used for Andronicus-Junia, v. 7). Herodion's name suggests connection to Herod's household—possibly a slave or freedman from Herod's family who came to faith. This would be remarkable: the Herodian dynasty opposed Christianity (Herod Antipas killed John the Baptist, Herod Agrippa I martyred James, Acts 12:1-2). Yet here's a member of Herod's household serving Christ.
Greet them that be of the household of Narcissus, which are in the Lord—Aspasasthe tous ek tōn Narkissou tous ontas en kyriō (ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ). Again, ek tōn Narkissou (those of Narcissus) suggests household members, not Narcissus himself. A wealthy freedman named Narcissus served Emperor Claudius (died AD 54); his household would have been absorbed into imperial household upon his death. Tous ontas en kyriō (those being in the Lord) specifies believers within the household—not all were Christians, but some were.
Greet them that be of the household of Narcissus, which are in the Lord—Aspasasthe tous ek tōn Narkissou tous ontas en kyriō (ἀσπάσασθε τοὺς ἐκ τῶν Ναρκίσσου τοὺς ὄντας ἐν κυρίῳ). Again, ek tōn Narkissou (those of Narcissus) suggests household members, not Narcissus himself. A wealthy freedman named Narcissus served Emperor Claudius (died AD 54); his household would have been absorbed into imperial household upon his death. Tous ontas en kyriō (those being in the Lord) specifies believers within the household—not all were Christians, but some were.
Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
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Salute Tryphena and Tryphosa, who labour in the Lord—Aspasasthe Tryphainan kai Tryphōsan tas kopiōsas en kyriō (ἀσπάσασθε Τρύφαιναν καὶ Τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ). Kopiōsas (κοπιάω, labor/toil) is present participle—continuous, exhausting work. Paul uses kopiaō for apostolic ministry (1 Corinthians 15:10, 'I labored more abundantly'), manual work (Ephesians 4:28, 'labor with his hands'), and gospel service. Tryphena and Tryphosa were likely sisters or ministry partners, kopiōsas en kyriō (laboring in the Lord)—not generic church work but gospel ministry requiring sacrifice, effort, endurance.
Salute the beloved Persis, which laboured much in the Lord—Aspasasthe Persida tēn agapētēn, hētis polla ekopiasēn en kyriō (ἀσπάσασθε Περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ). Persis ('Persian woman') receives agapētēn (beloved) and commendation for polla kopiaō (much labor)—the aorist tense suggests past, completed service. She may have been older, now less active, but her prior labor is remembered and honored. Paul's threefold commendation of women's 'labor' (Mary v. 6, Tryphena-Tryphosa-Persis v. 12) demonstrates women's active, recognized ministry in the early church.
Salute the beloved Persis, which laboured much in the Lord—Aspasasthe Persida tēn agapētēn, hētis polla ekopiasēn en kyriō (ἀσπάσασθε Περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ). Persis ('Persian woman') receives agapētēn (beloved) and commendation for polla kopiaō (much labor)—the aorist tense suggests past, completed service. She may have been older, now less active, but her prior labor is remembered and honored. Paul's threefold commendation of women's 'labor' (Mary v. 6, Tryphena-Tryphosa-Persis v. 12) demonstrates women's active, recognized ministry in the early church.
Salute Rufus chosen in the Lord, and his mother and mine.
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Salute Rufus chosen in the Lord, and his mother and mine—Aspasasthe Rhoupphon ton eklekton en kyriō kai tēn mētera autou kai emou (ἀσπάσασθε Ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ). Eklekton en kyriō (ἐκλεκτός ἐν κυρίῳ, chosen in the Lord) could mean 'excellent' or 'elect'—likely both. Rufus is distinguished, set apart for service. Mark 15:21 mentions 'Simon of Cyrene, father of Alexander and Rufus,' who carried Jesus' cross—possibly this same Rufus, suggesting his family knew Jesus personally and became early believers. Tēn mētera autou kai emou (his mother and mine) shows Paul's affection: Rufus' mother treated Paul maternally, perhaps hosting him, caring for him during ministry—creating spiritual family bond.
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
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Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them—Aspasasthe Asynkriton, Phlegonta, Hermēn, Patroban, Hermān, kai tous syn autois adelphous (ἀσπάσασθε Ἀσύγκριτον, Φλέγοντα, Ἑρμῆν, Πατροβᾶν, Ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς). Five men grouped together suggest a house church: tous syn autois adelphous (the brothers with them) indicates a worshiping community. Unlike earlier verses with individual commendations, this group greeting implies Paul knew them less personally but honored their collective ministry.
Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
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Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them—Aspasasthe Philologon kai Ioulian, Nērea kai tēn adelphēn autou, kai Olympan, kai tous syn autois pantas hagious (ἀσπάσασθε Φιλόλογον καὶ Ἰουλίαν, Νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ Ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους). Five believers plus tous syn autois pantas hagious (all the saints with them) indicates another house church. Hagious (ἅγιος, saints/holy ones) is Paul's standard term for believers—those set apart to God, made holy through Christ (1 Corinthians 1:2).
Philologus and Julia were likely husband-wife (names often paired). Nereus and 'his sister' (unnamed, perhaps propriety or she's less prominent) suggest family unit. Olympas rounds out the five. This house church, like v. 14's, comprised ordinary believers whose names Paul records for posterity—ensuring their service is remembered. The phrase tous pantas hagious (all the saints) honors the unnamed multitude: faithful believers whose names we don't know but God does (Revelation 20:15, 'book of life').
Philologus and Julia were likely husband-wife (names often paired). Nereus and 'his sister' (unnamed, perhaps propriety or she's less prominent) suggest family unit. Olympas rounds out the five. This house church, like v. 14's, comprised ordinary believers whose names Paul records for posterity—ensuring their service is remembered. The phrase tous pantas hagious (all the saints) honors the unnamed multitude: faithful believers whose names we don't know but God does (Revelation 20:15, 'book of life').
Salute one another with an holy kiss. The churches of Christ salute you.
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Salute one another with an holy kiss—Aspasasthe allēlous en philēmati hagiō (ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ). Philēmati hagiō (φίλημα ἅγιος, holy kiss) was cultural greeting (Middle Eastern custom), but Paul sanctifies it—hagiō (holy) means set apart for God. The kiss expressed familial affection, covenant bond, equality (rich-poor, slave-free, male-female). Allēlous (ἀλλήλους, one another) emphasizes mutuality—not hierarchical (patron-client) but reciprocal. Five NT references (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26; 1 Peter 5:14, 'kiss of charity/love').
The churches of Christ salute you—Aspazontai hymas hai ekklēsiai pasai tou Christou (ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ). Hai ekklēsiai pasai (πᾶσαι αἱ ἐκκλησίαι, all the churches) indicates Paul writes on behalf of multiple congregations—Corinth, Ephesus, Macedonia, Galatia. Tou Christou (of Christ) defines ownership: these are Christ's churches, not Paul's or any human's. The greeting unites scattered congregations: believers in Rome aren't isolated but part of a global network of Christ's people. This encouraged persecuted believers—you're not alone, the universal church stands with you.
The churches of Christ salute you—Aspazontai hymas hai ekklēsiai pasai tou Christou (ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ Χριστοῦ). Hai ekklēsiai pasai (πᾶσαι αἱ ἐκκλησίαι, all the churches) indicates Paul writes on behalf of multiple congregations—Corinth, Ephesus, Macedonia, Galatia. Tou Christou (of Christ) defines ownership: these are Christ's churches, not Paul's or any human's. The greeting unites scattered congregations: believers in Rome aren't isolated but part of a global network of Christ's people. This encouraged persecuted believers—you're not alone, the universal church stands with you.
Final Instructions and Greetings
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them .
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Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them—Parakalō de hymas, adelphoi, skopein tous tas dichostasias kai ta skandala para tēn didachēn hēn hymeis emathete poiountas, kai ekklinete ap' autōn (παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ' αὐτῶν). Skopein (σκοπέω, watch/mark) means observe carefully, identify. Dichostasias (διχοστασία, divisions) are factional splits. Skandala (σκάνδαλον, offenses/snares) are stumbling blocks causing spiritual ruin. Para tēn didachēn (παρὰ τὴν διδαχήν, contrary to the teaching) identifies the criterion: apostolic doctrine. Ekklinete (ἐκκλίνω, avoid/turn away) is strong—don't engage, debate, or tolerate. This isn't disputable matters (ch. 14) but false teaching threatening the gospel.
For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.
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For they that are such serve not our Lord Jesus Christ, but their own belly—Hoi gar toioutoi tō kyriō hēmōn Christō ou douleuousin alla tē heautōn koilia (οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ). Tō kyriō ou douleuousin (οὐ δουλεύω τῷ κυρίῳ, do not serve the Lord) exposes false motive. Tē koilia (τῇ κοιλίᾳ, the belly) symbolizes fleshly appetites—greed, sensuality, self-interest (Philippians 3:19, 'whose god is their belly'). False teachers use religion for personal gain, not God's glory.
And by good words and fair speeches deceive the hearts of the simple—Kai dia tēs chrēstologias kai eulogias exapatōsin tas kardias tōn akakōn (καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων). Chrēstologias kai eulogias (χρηστολογία καὶ εὐλογία, good words and blessings) are persuasive rhetoric, smooth talking. Exapatōsin (ἐξαπατάω, deceive/seduce) indicates intentional deception. Tōn akakōn (τῶν ἄκακος, the simple/innocent) are naive believers, trusting and unguarded. False teachers target the vulnerable—using flattery, charisma, eloquence to manipulate.
And by good words and fair speeches deceive the hearts of the simple—Kai dia tēs chrēstologias kai eulogias exapatōsin tas kardias tōn akakōn (καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων). Chrēstologias kai eulogias (χρηστολογία καὶ εὐλογία, good words and blessings) are persuasive rhetoric, smooth talking. Exapatōsin (ἐξαπατάω, deceive/seduce) indicates intentional deception. Tōn akakōn (τῶν ἄκακος, the simple/innocent) are naive believers, trusting and unguarded. False teachers target the vulnerable—using flattery, charisma, eloquence to manipulate.
For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good , and simple concerning evil. simple: or, harmless
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For your obedience is come abroad unto all men—Hē gar hymōn hypakoē eis pantas aphiketo (ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο). Hypakoē (ὑπακοή, obedience) refers to the Roman believers' response to the gospel (1:5, 'obedience of faith'). Eis pantas aphiketo (εἰς πάντας ἀφίκομαι, came to all) means their reputation spread throughout the Christian world. Aphikomai (arrive/reach) suggests news traveled widely—the Roman church's faithfulness was famous (1:8, 'your faith is spoken of throughout the whole world').
I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil—Chairō oun to eph' hymin, thelō de hymas sophous einai eis to agathon, akeraious de eis to kakon (χαίρω οὖν τὸ ἐφ' ὑμῖν, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν). Sophous eis to agathon (σοφός εἰς τὸ ἀγαθόν, wise unto good) means shrewd, discerning in righteousness. Akeraious eis to kakon (ἀκέραιος εἰς τὸ κακόν, simple/unmixed concerning evil) means innocent, uncontaminated by evil. This echoes Jesus: 'wise as serpents, harmless as doves' (Matthew 10:16)—shrewd discernment without cynical corruption.
I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil—Chairō oun to eph' hymin, thelō de hymas sophous einai eis to agathon, akeraious de eis to kakon (χαίρω οὖν τὸ ἐφ' ὑμῖν, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν). Sophous eis to agathon (σοφός εἰς τὸ ἀγαθόν, wise unto good) means shrewd, discerning in righteousness. Akeraious eis to kakon (ἀκέραιος εἰς τὸ κακόν, simple/unmixed concerning evil) means innocent, uncontaminated by evil. This echoes Jesus: 'wise as serpents, harmless as doves' (Matthew 10:16)—shrewd discernment without cynical corruption.
And the God of peace shall bruise Satan under your feet shortly . The grace of our Lord Jesus Christ be with you. Amen. bruise: or, tread
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And the God of peace shall bruise Satan under your feet shortly—Ho de theos tēs eirēnēs syntripsei ton satanan hypo tous podas hymōn en tachei (ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει). Theos tēs eirēnēs (θεὸς τῆς εἰρήνης, God of peace) is Paul's favorite benediction title—God who makes peace through Christ's blood (Colossians 1:20). Syntripsei (συντρίβω, bruise/crush) alludes to Genesis 3:15: the serpent's head will be crushed by the woman's seed. Hypo tous podas (ὑπὸ τοὺς πόδας, under your feet) echoes Psalm 110:1—enemies made footstool. En tachei (ἐν τάχει, shortly/soon) promises imminent victory.
Paul applies Genesis 3:15 to Roman believers—they participate in Christ's triumph over Satan. The 'God of peace' crushes the enemy, securing shalom. False teachers (v. 17-19) are Satan's instruments; resisting them is cosmic warfare. Yet victory is assured: God will crush Satan (future tense) under your feet—believers actively participate in the enemy's defeat. This grounds confidence: however fierce the battle, Satan's doom is certain (Revelation 20:10).
Paul applies Genesis 3:15 to Roman believers—they participate in Christ's triumph over Satan. The 'God of peace' crushes the enemy, securing shalom. False teachers (v. 17-19) are Satan's instruments; resisting them is cosmic warfare. Yet victory is assured: God will crush Satan (future tense) under your feet—believers actively participate in the enemy's defeat. This grounds confidence: however fierce the battle, Satan's doom is certain (Revelation 20:10).
Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
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Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you—Aspazetai hymas Timotheos ho synergos mou, kai Loukios kai Iasōn kai Sōsipatros hoi syngeneis mou (ἀσπάζεται ὑμᾶς Τιμόθεος ὁ συνεργός μου, καὶ Λούκιος καὶ Ἰάσων καὶ Σωσίπατρος οἱ συγγενεῖς μου). Timothy is synergos (συνεργός, co-worker), Paul's closest associate (Philippians 2:20-22, 'no man likeminded'). Syngeneis (συγγενής, kinsmen) identifies Lucius, Jason, Sosipater as fellow Jews. Jason likely hosted Paul in Thessalonica, facing mob violence (Acts 17:5-9). Sosipater may be Sopater of Berea (Acts 20:4), Paul's travel companion.
I Tertius, who wrote this epistle, salute you in the Lord.
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I Tertius, who wrote this epistle, salute you in the Lord—Aspazomai hymas egō Tertios ho grapsas tēn epistolēn en kyriō (ἀσπάζομαι ὑμᾶς ἐγὼ Τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ). Ho grapsas (ὁ γράφω, the one writing) identifies Tertius as Paul's amanuensis (secretary). En kyriō (in the Lord) shows Tertius isn't mere scribe but fellow believer. Paul typically dictated letters (Romans, 1-2 Corinthians, Galatians, Colossians, 1-2 Thessalonians, Philemon mention dictation), signing them personally (Galatians 6:11, 'see what large letters'; 2 Thessalonians 3:17, 'the token in every epistle'). Tertius' greeting humanizes the text—this theological masterpiece passed through human hands, written painstakingly with stylus on papyrus.
Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
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Gaius mine host, and of the whole church, saluteth you—Aspazetai hymas Gaios ho xenos mou kai holēs tēs ekklēsias (ἀσπάζεται ὑμᾶς Γάϊος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας). Xenos (ξένος, host) means one who provides hospitality—Gaius hosted Paul and the Corinthian church in his home. Holēs tēs ekklēsias (ὅλης τῆς ἐκκλησίας, whole church) suggests Gaius' house was large enough for the entire congregation. This Gaius was one of few Paul baptized personally (1 Corinthians 1:14), indicating early convert and prominence.
Erastus the chamberlain of the city saluteth you, and Quartus a brother—Aspazetai hymas Erastos ho oikonomos tēs poleōs kai Kouartos ho adelphos (ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός). Oikonomos tēs poleōs (οἰκονόμος τῆς πόλεως, city treasurer) was high civic office—Erastus managed Corinth's finances. An inscription found in Corinth (1929) reads: 'Erastus, commissioner of public works, laid this pavement at his own expense'—likely this same Erastus. Quartus receives the simple designation ho adelphos (the brother)—probably humble background, yet equally honored.
Erastus the chamberlain of the city saluteth you, and Quartus a brother—Aspazetai hymas Erastos ho oikonomos tēs poleōs kai Kouartos ho adelphos (ἀσπάζεται ὑμᾶς Ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ Κούαρτος ὁ ἀδελφός). Oikonomos tēs poleōs (οἰκονόμος τῆς πόλεως, city treasurer) was high civic office—Erastus managed Corinth's finances. An inscription found in Corinth (1929) reads: 'Erastus, commissioner of public works, laid this pavement at his own expense'—likely this same Erastus. Quartus receives the simple designation ho adelphos (the brother)—probably humble background, yet equally honored.
The grace of our Lord Jesus Christ be with you all. Amen.
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The grace of our Lord Jesus Christ be with you all. Amen—Hē charis tou kyriou hēmōn Iēsou Christou meta pantōn hymōn. Amēn (ἡ χάρις τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ μετὰ πάντων ὑμῶν. ἀμήν). This benediction duplicates 16:20b and is absent from the earliest manuscripts (P46, Codex Sinaiticus, Codex Vaticanus), suggesting scribal addition to match Paul's other letters' conclusions. However, the KJV includes it, following later Byzantine manuscripts.
Hē charis (ἡ χάρις, the grace) is Paul's signature benediction—unmerited favor, the sum of the gospel. Tou kyriou hēmōn Iēsou Christou (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, of our Lord Jesus Christ) uses the full title: kyrios (Lord—deity, authority), Iēsous (Jesus—humanity, Savior), Christos (Christ—Messiah, anointed one). Meta pantōn hymōn (μετὰ πάντων ὑμῶν, with all of you) extends grace universally—every believer included. Amēn (ἀμήν, truly) seals the prayer. Whether original or added, the sentiment is authentically Pauline: grace bookends Romans (1:7, 'grace to you'; 16:24, 'grace be with you').
Hē charis (ἡ χάρις, the grace) is Paul's signature benediction—unmerited favor, the sum of the gospel. Tou kyriou hēmōn Iēsou Christou (τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, of our Lord Jesus Christ) uses the full title: kyrios (Lord—deity, authority), Iēsous (Jesus—humanity, Savior), Christos (Christ—Messiah, anointed one). Meta pantōn hymōn (μετὰ πάντων ὑμῶν, with all of you) extends grace universally—every believer included. Amēn (ἀμήν, truly) seals the prayer. Whether original or added, the sentiment is authentically Pauline: grace bookends Romans (1:7, 'grace to you'; 16:24, 'grace be with you').
Doxology
Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began ,
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Now to him that is of power to stablish you according to my gospel—Tō de dynamenō hymas stērixai kata to euangelion mou (τῷ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου). Paul's doxology (vv. 25-27) crowns Romans with worship. Dynamenō (δύναμαι, being able) emphasizes God's power—He is capable. Stērixai (στηρίζω, establish/strengthen) was Paul's pastoral goal (1:11, 'that I may impart some spiritual gift to establish you'). Kata to euangelion mou (κατὰ τὸ εὐαγγέλιόν μου, according to my gospel) doesn't mean Paul invented a new gospel but that he proclaims the apostolic gospel entrusted to him (Galatians 1:11-12, 'received by revelation of Jesus Christ').
And the preaching of Jesus Christ, according to the revelation of the mystery—Kai kērygmatos Iēsou Christou, kata apokalypsin mystēriou (καὶ κηρύγματος Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου). Kērygma (κήρυγμα, proclamation) is the heralded message. Apokalypsis mystēriou (ἀποκάλυψις μυστήριον, revelation of mystery) refers to God's hidden plan now disclosed: Jew and Gentile united in Christ (11:25-26; Ephesians 3:3-6, 'Gentiles fellow heirs'). Mystērion (μυστήριον, mystery) isn't esoteric secret but previously hidden truth now revealed through the gospel.
And the preaching of Jesus Christ, according to the revelation of the mystery—Kai kērygmatos Iēsou Christou, kata apokalypsin mystēriou (καὶ κηρύγματος Ἰησοῦ Χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου). Kērygma (κήρυγμα, proclamation) is the heralded message. Apokalypsis mystēriou (ἀποκάλυψις μυστήριον, revelation of mystery) refers to God's hidden plan now disclosed: Jew and Gentile united in Christ (11:25-26; Ephesians 3:3-6, 'Gentiles fellow heirs'). Mystērion (μυστήριον, mystery) isn't esoteric secret but previously hidden truth now revealed through the gospel.
But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:
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Which was kept secret since the world began, but now is made manifest—Chronois aiōniois sesigēmenou, phanerōthentos de nyn (χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν). Chronois aiōniois (χρόνος αἰώνιος, eternal times) means ages past—God's plan existed eternally but was hidden. Sesigēmenou (σιγάω, kept silent) uses perfect participle—having been silenced, kept secret. Phanerōthentos de nyn (φανερόω δὲ νῦν, but now made manifest) marks the eschatological 'now'—Christ's coming inaugurated the age of revelation. What prophets longed to see (1 Peter 1:10-12) believers now understand clearly.
And by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith—Dia te graphōn prophētikōn, kat' epitagēn tou aiōniou theou, eis hypakoēn pisteōs eis panta ta ethnē gnōristhentos (διά τε γραφῶν προφητικῶν, κατ' ἐπιταγὴν τοῦ αἰωνίου θεοῦ, εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος). Graphōn prophētikōn (γραφή προφητικός, prophetic Scriptures) grounds the gospel in OT witness (1:2, 'promised before by his prophets'). Kat' epitagēn (κατ' ἐπιταγή, according to command) indicates divine commission. Eis panta ta ethnē (εἰς πάντα τὰ ἔθνη, to all nations) fulfills the Abrahamic promise (Genesis 12:3, 'all families of the earth blessed'). Eis hypakoēn pisteōs (εἰς ὑπακοὴν πίστεως, for obedience of faith) echoes 1:5—the gospel's goal is faithful obedience from all peoples.
And by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith—Dia te graphōn prophētikōn, kat' epitagēn tou aiōniou theou, eis hypakoēn pisteōs eis panta ta ethnē gnōristhentos (διά τε γραφῶν προφητικῶν, κατ' ἐπιταγὴν τοῦ αἰωνίου θεοῦ, εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος). Graphōn prophētikōn (γραφή προφητικός, prophetic Scriptures) grounds the gospel in OT witness (1:2, 'promised before by his prophets'). Kat' epitagēn (κατ' ἐπιταγή, according to command) indicates divine commission. Eis panta ta ethnē (εἰς πάντα τὰ ἔθνη, to all nations) fulfills the Abrahamic promise (Genesis 12:3, 'all families of the earth blessed'). Eis hypakoēn pisteōs (εἰς ὑπακοὴν πίστεως, for obedience of faith) echoes 1:5—the gospel's goal is faithful obedience from all peoples.
To God only wise, be glory through Jesus Christ for ever. Amen. Written to the Romans from Corinthus, and sent by Phebe servant of the church at Cenchrea.
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To God only wise, be glory through Jesus Christ for ever. Amen—Monō sophō theō, dia Iēsou Christou, hō hē doxa eis tous aiōnas. Amēn (μόνῳ σοφῷ θεῷ, διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. ἀμήν). Monō sophō theō (μόνος σοφός θεός, to the only wise God) celebrates divine wisdom—God's plan orchestrating sin, law, Israel, Gentiles, Christ, church to display His glory. Dia Iēsou Christou (διὰ Ἰησοῦ Χριστοῦ, through Jesus Christ) identifies the mediator: all glory ascends to God through Christ (Hebrews 13:15, 'sacrifice of praise...through him').
Hō hē doxa eis tous aiōnas (ᾧ ἡ δόξα εἰς τοὺς αἰῶνας, to whom be glory forever) ascribes eternal praise. Doxa (δόξα, glory) is God's radiant majesty, the weight of His presence. Eis tous aiōnas (εἰς τοὺς αἰών, into the ages) means eternally—God's glory has no end. Amēn (ἀμήν) from Hebrew ('truly, certainly') seals the doxology—'so be it.' Paul ends Romans not with systematic argument but worship: the only fitting response to God's wisdom, grace, and gospel is eternal praise through Jesus Christ.
Hō hē doxa eis tous aiōnas (ᾧ ἡ δόξα εἰς τοὺς αἰῶνας, to whom be glory forever) ascribes eternal praise. Doxa (δόξα, glory) is God's radiant majesty, the weight of His presence. Eis tous aiōnas (εἰς τοὺς αἰών, into the ages) means eternally—God's glory has no end. Amēn (ἀμήν) from Hebrew ('truly, certainly') seals the doxology—'so be it.' Paul ends Romans not with systematic argument but worship: the only fitting response to God's wisdom, grace, and gospel is eternal praise through Jesus Christ.