Հռոմէացիներ / Romans - 16 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Paul is now concluding this long and excellent epistle, and he does it with a great deal of affection. As in the main body of the epistle he appears to have been a very knowing man, so in these appurtenances of it he appears to have been a very loving man. So much knowledge and so much love are a very rare, but (where they exist) a very excellent and amiable--composition; for what is heaven but knowledge and love made perfect? It is observable how often Paul speaks as if he were concluding, and yet takes fresh hold again. One would have thought that solemn benediction which closed the foregoing chapter should have ended the epistle; and yet here he begins again, and in this chapter he repeats the blessing (ver. 20), "The grace of our Lord Jesus Christ be with you, Amen." And yet he has something more to say; nay, again he repeats the blessing (ver. 24), and yet has not done; an expression of his tender love. These repeated benedictions, which stand for valedictions, speak Paul loth to part. Now, in this closing chapter, we may observe, I. His recommendation of one friend to the Roman Christians, and his particular salutation of several among them, ver. 1-16. II. A caution to take heed of those who caused divisions, ver. 17-20. III. Salutations added from some who were with Paul, ver. 21-24. IV. He concludes with a solemn celebration of the glory of God, ver. 25-27.
Adam Clarke: Commentary on the Bible - 1831
The apostle commends to the Christians at Rome Phoebe, a deaconess of the Church at Cenchrea, Rom 16:1, Rom 16:2. Sends greetings to Aquila and Priscilla, of whom he gives a high character; and greets also the Church at their house, Rom 16:3-5. Mentions several others by name, both men and women, who were members of the Church of Christ at Rome, Rom 16:6-16. Warns them to beware of those who cause dissensions and divisions, of whom he gives an awful character, Rom 16:17, Rom 16:18. Extols the obedience of the Roman Christians, and promises them a complete victory over Satan, Rom 16:19, Rom 16:20. Several persons send their salutations, Rom 16:21-23. To whose good wishes he subjoins the apostolic blessing; commends them to God; gives own abstract of the doctrines of the Gospel: and concludes with ascribing glory to the only wise God, through Christ Jesus, Rom 16:24-27.
Albert Barnes: Notes on the Bible - 1834
16:0: The Epistle concludes with various salutations. The "names" which occur in this chapter are chiefly "Greek;" and the persons designated had been probably inhabitants of Greece, but had removed to Rome for purposes of commerce, etc. Possibly some of them had been converted under the ministry of the apostle himself during his preaching in Corinth and other parts of Greece. It is remarkable that the name of "Peter" does not occur in this catalogue; which is conclusive evidence, contrary to the Papists, that Peter was not then known by Paul to be in Rome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Rom 16:1, Paul wills the brethren to greet many; Rom 16:17, and advises them to take heed of those which cause dissension and offences; Rom 16:21, and after sundry salutations ends with praise and thanks to God.
John Gill
INTRODUCTION TO ROMANS 16
This chapter contains a recommendation of a single person, herein mentioned; a list of the chief of the saints at Rome, who are saluted by name, and some with singular encomiums; a caution to beware of false teachers; various salutations of persons that were with the apostle sent to the church at Rome; and the whole is concluded with a doxology, or an ascription of glory to God. First, a commendation is given of a woman, by whom this long letter was sent, who is described by her name, Phebe; by her spiritual relation, a sister in Christ; by her office or character, a servant of the church at Cenchrea, Rom 16:1, who is recommended to the saints at Rome, to receive her into their communion, conversation, and affection, as became them, and to assist her in every thing she might need from them; which is enforced by this reason, because she had been a succourer of the apostle, and many others, Rom 16:2, and next follows a catalogue of the principal saints at Rome, to whom the apostle sends his Christian salutations; and among these stand, in the first place, Aquila and Priscilla, and the church in their house, Rom 16:3, who are described as greatly assisting to him in the cause of Christ, and as having a strong affection for him; which they showed by risking their lives on his account, for which he gives them thanks, as did all the churches: Secondly, Epaenetus is next saluted, as having a great interest in the apostle's affections, and as being one of the first converts in Achaia, Rom 16:5. Thirdly, a woman named Mary, who did her utmost to serve the apostle, and those that were with him, Rom 16:6. Fourthly, a couple of saints, Andronicus, and Junia, described by their relation to the apostle, his kinsmen; by their sufferings with him, fellow prisoners; by the fame and credit they were in among the Christians of the first rank, even the apostles; and by their early conversion, being converted before the apostle himself, Rom 16:7. Fifthly, next in the list is Amplias, who is saluted as in the Lord, and as beloved in him, Rom 16:8. Sixthly, two worthy men are joined together, Urban and Stachys; the one is saluted as an helper in Christ, and the other as beloved by the apostle, Rom 16:9. Seventhly, Apelles is next named, and commended as one approved in Christ. Eighthly, the family of Aristobulus is greeted, Rom 16:10. Ninthly, a kinsman of the apostle's, by name Herodion: and, Tenthly, the household of Narcissus, said to be in the Lord, Rom 16:11. Eleventhly, two excellent women are greeted, who had been indefatigable in the service of Christ: and, Twelfthly, another woman, by name Persis, a person to be respected and loved, on account of her labour in the Lord, Rom 16:12. Thirteenthly, Rufus is saluted as one chosen in Christ, and also his mother, and who was the mother of the apostle, Rom 16:13. Fourteenthly, five of the saints are joined together, who are mentioned by name, and other brethren with them, whose names are not set down, Rom 16:14, and, Lastly, five other saints, with all the brethren with them, are likewise saluted, Rom 16:15, and these, and all the members of the church, are exhorted to salute one another in an affectionate and chaste manner, who are told that all the churches saluted them, Rom 16:16, then follows the exhortation to take care of false teachers, to mark them, and avoid them; who are described as schismatics and heretics, making divisions in the church, and preaching contrary to the Gospel taught and learned, Rom 16:17. The arguments or reasons made use of to enforce the exhortation, are taken partly from the characters of these teachers, being selfish men, who served not the Lord Jesus, but their own bellies; and deceivers, who by smooth words and plausible doctrines imposed upon simple minds, Rom 16:18, and partly from the characters of the saints at Rome, who were simple and credulous, and ready to give in to everything that carried an appearance of truth; and though they were to be commended for their ready obedience to the Gospel, yet it became them to mingle wisdom and prudence with their simplicity and readiness to receive what appeared to be truth, Rom 16:19, and from a promise of victory over Satan and his emissaries in a short time; to which the apostle annexes his usual salutation, and "Amen", as if he had concluded the epistle, Rom 16:20, but adds various salutations of persons that were with him, who desired to be remembered to the brethren at Rome, as Timotheus a fellow worker, Lucius, Jason and Sosipater, his kinsmen, Rom 16:21, Tertius the writer of the epistle, Rom 16:22, Gaius the host of the apostle, and of the whole church; Erastus, chamberlain of the city of Corinth, and Quartus a brother, Rom 16:23, and then the apostle repeats the above salutation, Rom 16:24, and yet still has not finished his epistle, but concludes with a doxology, Rom 16:25, in which is celebrated the power of God, in establishing his people according to the Gospel, commended by its being the preaching of Christ, and the revelation of the mystery hid from ages past; and the goodness of God is also taken notice of, in giving orders to make it manifest, and in making it manifest to the Gentiles, in order to bring them to the obedience of faith; and likewise the wisdom of God is observed, to whom wisdom alone belongs, and which is apparent in the Gospel before mentioned, and in all the methods of his grace, as well as providence; and glory to him, through Christ for ever, is wished and prayed for; and so ends this excellent and valuable epistle.
16:116:1: Յա՛նձն առնեմ ձեզ զՓիբէ զքո՛յր մեր, որ է սպասաւոր եկեղեցւոյն Կենքրացւոց.
1 Յանձնարարում եմ ձեզ Փիբէին՝ մեր քրոջը, որը սպասաւորն է Կենքրայի եկեղեցու,
16 Ձեզի կը յանձնեմ Փիբէ քոյրը, որ Կենքրայի եկեղեցիին սպասաւորն է.
Յանձն առնեմ ձեզ զՓիբէ զքոյր մեր, որ է սպասաւոր եկեղեցւոյն Կենքրացւոց:

16:1: Յա՛նձն առնեմ ձեզ զՓիբէ զքո՛յր մեր, որ է սպասաւոր եկեղեցւոյն Կենքրացւոց.
1 Յանձնարարում եմ ձեզ Փիբէին՝ մեր քրոջը, որը սպասաւորն է Կենքրայի եկեղեցու,
16 Ձեզի կը յանձնեմ Փիբէ քոյրը, որ Կենքրայի եկեղեցիին սպասաւորն է.
zohrab-1805▾ eastern-1994▾ western am▾
16:11: Представляю вам Фиву, сестру нашу, диакониссу церкви Кенхрейской.
16:1  συνίστημι δὲ ὑμῖν φοίβην τὴν ἀδελφὴν ἡμῶν, οὗσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν κεγχρεαῖς,
16:1. Συνίστημι (I-stand-together) δὲ (moveover) ὑμῖν (unto-ye) Φοίβην (to-a-Foibe) τὴν (to-the-one) ἀδελφὴν (to-brethrened) ἡμῶν, (of-us) οὖσαν (to-being) [καὶ] "[and]"διάκονον (to-a-raiser-through) τῆς (of-the-one) ἐκκλησίας (of-a-calling-out-unto) τῆς (of-the-one) ἐν (in) Κενχρεαῖς, (unto-Kenchrea',"
16:1. commendo autem vobis Phoebem sororem nostram quae est in ministerio ecclesiae quae est CenchrisAnd I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
1. I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae:
16:1. Now I commend to you our sister Phoebe, who is in the ministry of the church, which is at Cenchreae,
16:1. I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

1: Представляю вам Фиву, сестру нашу, диакониссу церкви Кенхрейской.
16:1  συνίστημι δὲ ὑμῖν φοίβην τὴν ἀδελφὴν ἡμῶν, οὗσαν [καὶ] διάκονον τῆς ἐκκλησίας τῆς ἐν κεγχρεαῖς,
16:1. commendo autem vobis Phoebem sororem nostram quae est in ministerio ecclesiae quae est Cenchris
And I commend to you Phebe, our sister, who is in the ministry of the church, that is in Cenchrae:
16:1. Now I commend to you our sister Phoebe, who is in the ministry of the church, which is at Cenchreae,
16:1. I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Диаконисса Фива была, очевидно, передатчицей послания к Римлянам. Должность диакониссы (h diakonoV) состояла в служении бедным, больным и странниками. Кенхрея - восточная гавань Коринфа при Саронском заливе. Она была помощницею (prostatiV) для многих христиан [Термин prostathV в греческом юридическом языке означал афинского гражданина, который выступал пред судьями и начальниками за людей, не имеющих права афинского гражданина] и для Павла и, вероятно, имела значительные денежные средства. Может быть, она принимала в своем доме странников. Апостол просит читателей принять ее для Господа, т. е. вполне по-христиански, с полным радушием, как свою сестру духовную (ср. Флп 2:20).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Friendly Salutations; Apostolic Salutations.A. D. 58.
1 I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea: 2 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. 3 Greet Priscilla and Aquila my helpers in Christ Jesus: 4 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. 5 Likewise greet the church that is in their house. Salute my wellbeloved Epenetus, who is the firstfruits of Achaia unto Christ. 6 Greet Mary, who bestowed much labour on us. 7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me. 8 Greet Amplias my beloved in the Lord. 9 Salute Urbane, our helper in Christ, and Stachys my beloved. 10 Salute Apelles approved in Christ. Salute them which are of Aristobulus' household. 11 Salute Herodion my kinsman. Greet them that be of the household of Narcissus, which are in the Lord. 12 Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord. 13 Salute Rufus chosen in the Lord, and his mother and mine. 14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them. 15 Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them. 16 Salute one another with a holy kiss. The churches of Christ salute you.

Such remembrances as these are usual in letters between friends; and yet Paul, by the savouriness of his expressions, sanctifies these common compliments.

I. Here is the recommendation of a friend, by whom (as some think) this epistle was sent--one Phebe, v. 1, 2. It should seem that she was a person of quality and estate, who had business which called her to Rome, where she was a stranger; and therefore Paul recommends her to the acquaintance of the Christians there: an expression of his true friendship to her. Paul was as well skilled in the art of obliging as most men. True religion, rightly received, never made any man uncivil. Courtesy and Christianity agree well together. It is not in compliment to her, but in sincerity, that,

1. He gives a very good character of her. (1.) As a sister to Paul: Phebe our sister; not in nature, but in grace; not in affinity or consanguinity, but in pure Christianity: his own sister in the faith of Christ, loving Paul, and beloved of him, with a pure and chaste and spiritual love, as a sister; for there is neither male nor female, but all are one in Christ Jesus, Gal. iii. 28. Both Christ and his apostles had some of their best friends among the devout (and upon that account honourable) women. (2.) As a servant to the church at Cenchrea: diakonon, a servant by office, a stated servant, not to preach the word (that was forbidden to women), but in acts of charity and hospitality. Some think she was one of the widows that ministered to the sick and were taken into the church's number, 1 Tim. v. 9. But those were old and poor, whereas Phebe seems to have been a person of some account; and yet it was no disparagement to her to be a servant to the church. Probably they used to meet at her house, and she undertook the care of entertaining the ministers, especially strangers. Every one in his place should strive to serve the church, for therein he serves Christ, and it will turn to a good account another day. Cenchrea was a small sea-port town adjoining to Corinth, about twelve furlongs distant. Some think there was a church there, distinct from that at Corinth, though, being so near, it is very probable that the church of Corinth is called the church of Cenchrea, because their place of meeting might be there, on account of the great opposition to them in the city (Acts xviii. 12), as at Philippi they met out of the city by the water-side, Acts xvi. 13. So the reformed church of Paris might be called the church at Charenton, where they formerly met, out of the city. (3.) As a succourer of many, and particularly of Paul, v. 2. She relieved many that were in want and distress--a good copy for women to write after that have ability. she was kind to those that needed kindness, intimated in her succouring them; and her bounty was extensive, she was a succourer of many. Observe the gratitude of Paul in mentioning her particular kindness to him: And to myself also. Acknowledgment of favours is the least return we can make. It was much to her honour that Paul left this upon record; for wherever this epistle is read her kindness to Paul is told for a memorial of her.

2. He recommends her to their care and kindness, as one worthy to be taken notice of with peculiar respect. (1.) "Receive her in the Lord. Entertain her; bid her welcome." This pass, under Paul's hand, could not but recommend her to any Christian church. "Receive her in the Lord," that is, "for the Lord's sake; receive her as a servant and friend of Christ." As it becometh saints to receive, who love Christ, and therefore love all that are his for his sake; or, as becometh saints to be received, with love and honour and the tenderest affection. There may be occasion sometimes to improve our interest in our friends, not only for ourselves, but for others also, interest being a price in the hand for doing good. (2.) Assist her in whatsoever business she has need of you. Whether she had business of trade, or law-business at the court, is not material; however being a woman, a stranger, a Christian, she had need of help: and Paul engaged them to be assistant to her. It becomes Christians to be helpful one to another in their affairs, especially to be helpful to strangers; for we are members one of another and we know not what need of help we may have ourselves. Observe, Paul bespeaks help for one that had been so helpful to many; he that watereth shall be watered also himself.

II. Here are commendations to some particular friends among those to whom he wrote, more than in any other of the epistles. Though the care of all the churches came upon Paul daily, enough to distract an ordinary head, yet he could retain the remembrance of so many; and his heart was so full of love and affection as to send salutations to each of them with particular characters of them, and expressions of love to them and concern for them. Greet them, salute them; it is the same word, aspasasthe. "Let them know that I remember them, and love them, and wish them well." There is something observable in several of these salutations.

1. Concerning Aquila and Priscilla, a famous couple, that Paul had a special kindness for. They were originally of Rome, but were banished thence by the edict of Claudius, Acts xviii. 2. At Corinth, Paul became acquainted with them, wrought with them at the trade of tent-making; after some time, when the edge of that edict was rebated, they returned to Rome, and thither he now sends commendations to them. He calls them his helpers in Christ Jesus, by private instructions and converse furthering the success of Paul's public preaching, one instance of which we have in their instructing Apollos, Acts xviii. 26. Those are helpers to faithful ministers that lay out themselves in their families and among their neighbours to do good to souls. Nay, they did not only do much, but they ventured much, for Paul: They have for my life laid down their own necks. They exposed themselves to secure Paul, hazarded their own lives for the preservation of his, considering how much better they might be spared than he. Paul was in a great deal of danger at Corinth, while he sojourned with them; but they sheltered him, though they thereby made themselves obnoxious to the enraged multitudes, Acts xviii. 12, 17. It was a good while ago that they had done Paul this kindness; and yet he speaks as feelingly of it as if it had been but yesterday. To whom (says he) not only I give thanks, but also all the churches of the Gentiles; who were all beholden to these good people for helping to save the life of him that was the apostle of the Gentiles. Paul mentions this, to engage the Christians at Rome to be the more kind to Aquila and Priscilla. He sends likewise greeting to the church in their house, v. 5. It seems then, a church in a house is no such absurd thing as some make it to be. Perhaps there was a congregation of Christians that used to meet at their house at stated times; and then, no doubt, it was, like the house of Obed-Edom, blessed for the ark's sake. Others think that the church was no more than a religious, pious, well-governed family, that kept up the worship of God. Religion, in the power of it, reigning in a family, will turn a house into a church. And doubtless it had a good influence upon this that Priscilla the good wife of the family was so very eminent and forward in religion, so eminent that she is often named first. A virtuous woman, that looks well to the ways of her household, may do much towards the advancement of religion in a family. When Priscilla and Aquila were at Ephesus, though but sojourners there, yet there also they had a church in their house, 1 Cor. xvi. 19. A truly godly man will be careful to take religion along with him wherever he goes. When Abraham removed his tent, he renewed his altar, Gen. xiii. 18.

2. Concerning Epenetus, v. 5. He calls him his well-beloved. Where the law of love is in the heart the law of kindness will be in the tongue. Endearing language should pass among Christians to express love, and to engage love. So he calls Amplias, beloved in the Lord, with true Christian love for Christ's sake; and Stachys, his beloved: a sign that Paul had been in the third heaven, he was so much made up of love. Of Epenetus it is further said that he was the first-fruit of Achaia unto Christ; not only one of the most eminent believers in that country, but one of the first that was converted to the faith of Christ: one that was offered up to God by Paul, as the first-fruits of his ministry there; an earnest of a great harvest; for in Corinth, the chief city of Achaia, God had much people, Acts xviii. 10. Special respect is to be paid to those that set out early, and come to work in the vineyard at the first hour, at the first call. The household of Stephanas is likewise said to be the first-fruits of Achaia, 1 Cor. xvi. 15. Perhaps Epenetus was one of that household; or, at least, he was one of the first three; not the first alone, but one of the first fleece of Christians, that the region of Achaia afforded.

3. Concerning Mary, and some others who were laborious in that which is good, industrious Christians: Mary, who bestowed much labour on us. True love never sticks at labour, but rather takes a pleasure in it; where there is much love there will be much labour. Some think this Mary had been at some of those places where Paul was, though now removed to Rome, and had personally ministered to him; others think Paul speaks of her labour as bestowed upon him because it was bestowed upon his friends and fellow-labourers, and he took what was done to them as done to himself. He says of Tryphena and Tryphosa, two useful women in their places, that they laboured in the Lord (v. 12), and of the beloved Persis, another good woman, that she laboured much in the Lord, more than others, abounding more in the work of the Lord.

4. Concerning Andronicus and Junia, v. 7. Some take them for a man and his wife, and the original will well enough bear it; and, considering the name of the latter, this is more probable than that they should be two men, as others think, and brethren. Observe, (1.) They were Paul's cousins, akin to him; so was Herodion, v. 11. Religion does not take away, but rectifies, sanctifies, and improves, our respect to our kindred, engaging us to lay out ourselves most for their good, and to rejoice in them the more, when we find them related to Christ by faith. (2.) They were his fellow-prisoners. Partnership in suffering sometimes does much towards the union of souls and the knitting of affections. We do not find in the story of the Acts any imprisonment of Paul before the writing of this epistle, but that at Philippi, Acts xvi. 23. But Paul was in prisons more frequent (2 Cor. xi. 23), in some of which, it seems, he met with his friends Andronicus and Junia, yoke-fellows, as in other things, so in suffering for Christ and bearing his yoke. (3.) They were of note among the apostles, not so much perhaps because they were persons of estate and quality in the world as because they were eminent for knowledge, and gifts, and graces, which made them famous among the apostles, who were competent judges of those things, and were endued with a spirit of discerning not only the sincerity, but the eminency, of Christians. (4.) Who also were in Christ before me, that is, were converted to the Christian faith. In time they had the start of Paul, though he was converted the next year after Christ's ascension. How ready was Paul to acknowledge in others any kind of precedency!

5. Concerning Apelles, who is here said to be approved in Christ (v. 10), a high character! He was one of known integrity and sincerity in his religion, one that had been tried; his friends and enemies had tried him, and he was as gold. He was of approved knowledge and judgment, approved courage and constancy; a man that one might trust and repose a confidence in.

6. Concerning Aristobulus and Narcissus; notice is taken of their household, v. 10, 11. Those of their household who are in the Lord (as it is limited, v. 11), that were Christians. How studious was Paul to leave none out of his salutations that he had any knowledge of or acquaintance with! Aristobulus and Narcissus themselves, some think, were absent, or lately dead; others think they were unbelievers, and such as did not themselves embrace Christianity; so Pareus: and some think this Narcissus was the same with one of that name who is frequently mentioned in the life of Claudius, as a very rich man that had a great family, but was very wicked and mischievous. It seems, then, there were some good servants, or other retainers, even in the family of a wicked man, a common case, 1 Tim. vi. 1. Compare v. 2. The poor servant is called, and chosen, and faithful, while the rich master is passed by, and left to perish in unbelief. Even so, Father, because it seemed good unto thee.

7. Concerning Rufus (v. 13), chosen in the Lord. He was a choice Christian, whose gifts and graces evinced that he was eternally chosen in Christ Jesus. He was one of a thousand for integrity and holiness.--And his mother and mine, his mother by nature and mine by Christian love and spiritual affection; as he calls Phebe his sister, and teaches Timothy to treat the elder women as mothers, 1 Tim. v. 2. This good woman, upon some occasion or other, had been as a mother to Paul, in caring for him, and comforting him; and Paul here gratefully owns it, and calls her mother.

8. Concerning the rest this is observable, that he salutes the brethren who are with them (v. 14), and the saints who are with them (v. 15), with them in family-relations, with them in the bond of Christian communion. It is the good property of saints to delight in being together; and Paul thus joins them together in his salutations to endear them one to another. Lest any should find themselves aggrieved, as if Paul had forgotten them, he concludes with the remembrance of the rest, as brethren and saints, though not named. In Christian congregations there should be smaller societies linked together in love and converse, and taking opportunities of being often together. Among all those to whom Paul sends greeting here is not a word of Peter, which gives occasion to suspect that he was not bishop of Rome, as the Papists say he was; for, if he was, we cannot but suppose him resident, or at least how could Paul write so long an epistle to the Christians there, and take no notice of him?

Lastly, He concludes with the recommendation of them to the love and embraces one of another: Salute one another with a holy kiss. Mutual salutations, as they express love, so they increase and strengthen love, and endear Christians one to another: therefore Paul here encourages the use of them, and only directs that they may be holy--a chaste kiss, in opposition to that which is wanton and lascivious; a sincere kiss, in opposition to that which is treacherous and dissembling, as Judas's, when he betrayed Christ with a kiss. He adds, in the close, a general salutation to them all, in the name of the churches of Christ (v. 16): "The churches of Christ salute you; that is, the churches which I am with, and which I am accustomed to visit personally, as knit together in the bonds of the common Christianity, desire me to testify their affection to you and good wishes for you." This is one way of maintaining the communion of saints.
Adam Clarke: Commentary on the Bible - 1831
16:1: I commend unto you Phoebe - As the apostle had not been at Rome previously to his writing this epistle, he could not have had a personal acquaintance with those members of the Church there to whom he sends these friendly salutations. It is likely that many of them were his own converts, who, in different parts of Asia Minor and Greece, had heard him preach the Gospel, and afterwards became settlers at Rome.
Phoebe is here termed a servant, διακονον, a deaconess of the Church at Cenchrea. There were deaconesses in the primitive Church, whose business it was to attend the female converts at baptism; to instruct the catechumens, or persons who were candidates for baptism; to visit the sick, and those who were in prison, and, in short, perform those religious offices for the female part of the Church which could not with propriety be performed by men. They were chosen in general out of the most experienced of the Church, and were ordinarily widows, who had borne children. Some ancient constitutions required them to be forty, others fifty, and others sixty years of age. It is evident that they were ordained to their office by the imposition of the hands of the bishop; and the form of prayer used on the occasion is extant in the apostolical constitutions. In the tenth or eleventh century the order became extinct in the Latin Church, but continued in the Greek Church till the end of the twelfth century. See Broughton's Dictionary, article deaconess.
Cenchrea was a sea-port on the east side of the isthmus which joined the Morea to Greece, as the Lechaeum was the sea-port on the west side of the same isthmus. These were the only two havens and towns of any note, next to Corinth, that belonged to this territory. As the Lechaeum opened the road to the Ionian sea, so Cenchrea opened the road to the Aegean; and both were so advantageously situated for commerce that they were very rich. These two places are now usually denominated the Gulf of Lepanto, and the Gulf of Ingia or Egina. It was on the isthmus, between these two ports, which was about six miles wide, that the Isthmian games were celebrated; to which St. Paul makes such frequent allusions.
Albert Barnes: Notes on the Bible - 1834
16:1: I commend - It was common then, as now, to bear letters of introduction to strangers, commending the person thus introduced to the favorable regards and attentions of those to whom the letters were addressed; Co2 3:1; Act 18:27. This Epistle, with the apostle's commendation, was designed thus to introduce its bearer to the Roman Christians. The mention of Phebe in this manner leaves it beyond a doubt that she was either the bearer of this Epistle, or accompanied those who bore it to Rome. The Epistle was therefore written, probably, at Corinth. (See Introduction.)
Our sister - A member of the Christian church.
Which is a servant - Greek," Who is a deaconess." It is clear from the New Testament that there was an order of women in the church known as "deaconesses." Reference is made to a class of females whose duty it was to "teach" other females, and to take the general superintendence of that part of the church, in various places in the New Testament; and their existence is expressly affirmed in early ecclesiastical history. They appear to have been commonly aged and experienced widows, sustaining fair reputation, and suited to guide and instruct those who were young and inexperienced; compare Ti1 5:3, Ti1 5:9-11; Tit 2:4. The Apostolical Constitutions, book iii. say, "Ordain a deaconess who is faithful and holy, for the ministries toward the women." Pliny in his celebrated letter to Trajan, says, when speaking of the efforts which he made to obtain information respecting the opinions and practices of Christians, "I deemed it necessary to put two maidservants who are called "ministrae" (that is "deaconesses") to the torture, in order to ascertain what is the truth." The reasons of their appointment among the Gentiles were these:
(1) The females were usually separate from the men. They were kept secluded, for the most part, and not permitted to mingle in society with men as is the custom now.
(2) it became necessary, therefore, to appoint aged and experienced females to instruct the young, to visit the sick, to provide for them, and to perform for them the services which male deacons performed for the whole church. It is evident, however, that they were confined to these offices, and that they were never regarded as an order of ministers, or suffered "to preach" to congregations; Ti1 2:12; Co1 14:34.
Of the church ... - This is the only mention which occurs of a church at that place. It was probably collected by the labors of Paul.
At Cenchrea - This was the "sea-port" of Corinth. Corinth was situated on the middle of the isthmus, and had "two" harbors, or ports: "Cenchrea" on the east, about eight or nine miles from the city; and "Lechaeum" on the west. Cenchrea opened into the AEgean sea, and was the principal port. It was on this "isthmus," between these two ports, that the "Isthmian" games were celebrated, to which the apostle refers so often in his epistles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: commend: Co2 3:1
our: Mat 12:50; Mar 10:30; Ti1 5:2; Jam 2:15; Pe1 1:22, Pe1 1:23
a servant: Luk 8:3; Ti1 5:9, Ti1 5:10
Cenchrea: Act 18:18
Geneva 1599
16:1 I (1) commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
(1) Having made an end of the whole discussion, he comes now to familiar commendations and salutations, and that to good consideration and purpose, that is, that the Romans might know who are most to be honoured and to be considered among them: and also whom they ought to set before them to follow: and therefore he attributes to every of them individual and singular testimonies.
John Gill
16:1 I commend unto you Phebe our sister,.... This chapter chiefly consists of commendations and salutations of persons, and begins with the former. It was usual to give letters of commendation of a member of one church to those of another; see 2Cor 3:1; The person who is here recommended was, as appears from the subscription of this epistle, if that may be depended on, the bearer of this letter, and is described by her name, Phebe; as she dwelt at Cenchrea, it is probable she was a Grecian, as is her name. Pausanias (e) makes frequent mention of one of this name in Greece. With the Heathen poets, Pheobus was the sun, and Phoebe the moon. Though it is not unlikely that she might be a Jewess, since there were many of them in those parts; and this was a name in use among them. We often read (f) of R. Ishmael , "ben Phoebi", which I take to be the same name with this. She is recommended as a sister, "our sister"; not in a natural, but spiritual relation; one that was a member of the church at Cenchrea, and in full communion with it; for as it was usual to call the men brethren, it was common to call the women sisters. Elderly men were called fathers, younger men brethren; elderly women were styled mothers, and younger women sisters, who were partakers of the grace of God, and enjoyed the fellowship of the saints:
which is a servant of the church which is at Cenchrea. This place was a seaport of the Corinthians, distant from Corinth about seventy furlongs, or eight or nine miles: it was on one side of the Isthmus, as Lechea was on the other (g); See Gill on Acts 18:18. In the way to this place from the Isthmus, as Pausanias relates (h), was the temple of Diana, and a very ancient sculpture; and in Cenchrea itself was the temple of Venus, and a wooden image; and near the flow of the sea was a Neptune of brass. But now, in this place, was a church of Jesus Christ; and since it was so near to Corinth, it shows that churches in those early times were not national, or provincial, but congregational. Of this church Phebe was a servant, or, as the word signifies, a minister or deacon; not that she was a teacher of the word, or preacher of the Gospel, for that was not allowed of by the apostle in the church at Corinth, that a woman should teach; see 1Cor 14:34; and therefore would never be admitted at Cenchrea. Rather, as some think, she was a deaconess appointed by the church, to take care of the poor sisters of the church; though as they were usually poor, and ancient women; that were put into that service, and this woman, according to the account of her, being neither poor, nor very ancient; it seems rather, that being a rich and generous woman, she served or ministered to the church by relieving the poor; not out of the church's stock, as deaconesses did, but out of her own substance; and received the ministers of the Gospel, and all strangers, into her house, which was open to all Christians; and so was exceeding serviceable to that church, and to all the saints that came thither: though it is certain that among the ancient Christians there were women servants who were called ministers. Pliny, in an epistle of his to Trajan the emperor, says (i), that he had examined two maids, "quae ministrae dicebantur", "who were called ministers", to know the truth of the Christian religion.
(e) Graec. Deseript. l. 2. p. 125. l. 3. p. 190. l. 4. p. 276. (f) Misn. Sota, c. 9. sect. 15. T. Bab. Yoma, fol. 9. 1. & 35. 2. Jucbasin, fol. 24. 2. & 54. 2. (g) Plin. Natural Hist. l. 4. c. 4. Ptolem. l. 3. c. 16. (h) in Corinthiacis, p. 88. (i) Epist. l. 10. ep. 97.
John Wesley
16:1 I commend unto you Phebe - The bearer of this letter. A servant - The Greek word is a deaconness. Of the church in Cenchrea - In the apostolic age, some grave and pious women were appointed deaconnesses in every church. It was their office, not to teach publicly, but to visit the sick, the women in particular, and to minister to them both in their temporal and spiritual necessities.
Robert Jamieson, A. R. Fausset and David Brown
16:1 CONCLUSION, EMBRACING SUNDRY SALUTATIONS AND DIRECTIONS, AND A CLOSING PRAYER. (Rom. 16:1-27)
I commend unto you Phœbebe our sister, which is a servant--or "deaconess"
of the church which is at Cenchrea--The word is "CenchreÃ&brvbr;," the eastern part of Corinth (Acts 18:18). That in the earliest churches there were deaconesses, to attend to the wants of the female members, there is no good reason to doubt. So early at least as the reign of Trajan, we learn from PLINY'S celebrated letter to that emperor--A.D. 110, or 111--that they existed in the Eastern churches. Indeed, from the relation in which the sexes then stood to each other, something of this sort would seem to have been a necessity. Modern attempts, however, to revive this office have seldom found favor; either from the altered state of society, or the abuse of the office, or both.
16:216:2: զի զնա ընկալջիք ՚ի Տէր՝ արժանի՛ սրբոց, եւ վերակացո՛ւ լինիջիք նմա՝ յո՛ր պէտս իրաց եւ կոչեսցէ զձեզ. քանզի եւ նա վերակացու եղեւ բազմաց, եւ ի՛նձ իսկ ՚ի գլխովին[3604]։ [3604] Ոմանք. Եւ ինձ իսկ գլխովին։
2 որպէսզի Տիրոջ անունով ընդունէք նրան, ինչպէս վայել է սրբերին, եւ հոգ տանէք նրան, ինչ կարիքների համար էլ դիմի ձեզ. քանզի ինքը եւս հոգատար եղաւ շատերին եւ ինձ էլ:
2 Որպէս զի զանիկա ընդունիք Տէրոջմով՝ ինչպէս սուրբերուն արժան է եւ անոր խնամք տանիք ի՛նչ բանի որ ձեր օգնութեանը կարօտի. քանզի ինք ալ շատերու խնամք տարաւ ու ինծի ալ։
զի զնա ընկալջիք ի Տէր արժանի սրբոց, եւ վերակացու լինիջիք նմա յոր պէտս իրաց եւ կոչեսցէ զձեզ. քանզի եւ նա վերակացու եղեւ բազմաց, եւ ինձ իսկ ի գլխովին:

16:2: զի զնա ընկալջիք ՚ի Տէր՝ արժանի՛ սրբոց, եւ վերակացո՛ւ լինիջիք նմա՝ յո՛ր պէտս իրաց եւ կոչեսցէ զձեզ. քանզի եւ նա վերակացու եղեւ բազմաց, եւ ի՛նձ իսկ ՚ի գլխովին[3604]։
[3604] Ոմանք. Եւ ինձ իսկ գլխովին։
2 որպէսզի Տիրոջ անունով ընդունէք նրան, ինչպէս վայել է սրբերին, եւ հոգ տանէք նրան, ինչ կարիքների համար էլ դիմի ձեզ. քանզի ինքը եւս հոգատար եղաւ շատերին եւ ինձ էլ:
2 Որպէս զի զանիկա ընդունիք Տէրոջմով՝ ինչպէս սուրբերուն արժան է եւ անոր խնամք տանիք ի՛նչ բանի որ ձեր օգնութեանը կարօտի. քանզի ինք ալ շատերու խնամք տարաւ ու ինծի ալ։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: Примите ее для Господа, как прилично святым, и помогите ей, в чем она будет иметь нужду у вас, ибо и она была помощницею многим и мне самому.
16:2  ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ.
16:2. ἵνα (so) προσδέξησθε ( ye-might-have-received-toward ) αὐτὴν (to-it) ἐν (in) κυρίῳ (unto-Authority-belonged) ἀξίως (unto-deem-belonged) τῶν (of-the-ones) ἁγίων , ( of-hallow-belonged ,"καὶ (and) παραστῆτε (ye-might-have-had-stood-beside) αὐτῇ (unto-it) ἐν (in) ᾧ (unto-which) ἂν (ever) ὑμῶν (of-ye) χρῄζῃ (it-might-require-to) πράγματι, (unto-a-practicing-to,"καὶ (and) γὰρ (therefore) αὐτὴ (it) προστάτις (a-standress-before) πολλῶν ( of-much ) ἐγενήθη (it-was-became) καὶ (and) ἐμοῦ (of-ME) αὐτοῦ. (of-it)
16:2. ut eam suscipiatis in Domino digne sanctis et adsistatis ei in quocumque negotio vestri indiguerit etenim ipsa quoque adstitit multis et mihi ipsiThat you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
2. that ye receive her in the Lord, worthily of the saints, and that ye assist her in whatsoever matter she may have need of you: for she herself also hath been a succourer of many, and of mine own self.
16:2. so that you may receive her in the Lord with the worthiness of the saints, and so that you may be of assistance to her in whatever task she will have need of you. For she herself has also assisted many, and myself also.
16:2. 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.
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:

2: Примите ее для Господа, как прилично святым, и помогите ей, в чем она будет иметь нужду у вас, ибо и она была помощницею многим и мне самому.
16:2  ἵνα αὐτὴν προσδέξησθε ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ.
16:2. ut eam suscipiatis in Domino digne sanctis et adsistatis ei in quocumque negotio vestri indiguerit etenim ipsa quoque adstitit multis et mihi ipsi
That you receive her in the Lord as becometh saints and that you assist her in whatsoever business she shall have need of you. For she also hath assisted many, and myself also.
16:2. so that you may receive her in the Lord with the worthiness of the saints, and so that you may be of assistance to her in whatever task she will have need of you. For she herself has also assisted many, and myself also.
16:2. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:2: Succourer of many - One who probably entertained the apostles and preachers who came to minister at Cenchrea, and who was remarkable for entertaining strangers. See on Rom 12:8 (note).
Albert Barnes: Notes on the Bible - 1834
16:2: That ye receive her ... - That you acknowledge her as being in the Lord, or as being a servant of the Lord; that is, as a Christian; compare Rom 14:3; Phi 2:29.
As becometh saints - As it is proper that Christians should treat their brethren.
She hath been a succourer of many - The word used here προστάτις prostatis, means properly "a patron, a help," and was applied by the Greeks to one who "presided" over an assembly; to one who became "a patron" of others; who aided or defended them in their cause; and especially to one who undertook to manage the cause of "strangers" and foreigners before the courts. It was, therefore, an honorable appellation. Applied to Phebe, it means probably that she had shown great kindness in various ways to the apostle, and to other Christians; probably by receiving them into her house; by administering to the sick, etc. Such persons have a claim on the respect and Christian attentions of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: ye receive: Rom 15:7; Mat 10:40-42, Mat 25:40; Phi 2:29; Col 4:10; Plm 1:12, Plm 1:17; Jo2 1:10; Jo3 1:5-10
as: Eph 5:3; Phi 1:27; Ti1 2:10; Tit 2:3
for: Rom 16:3, Rom 16:4, Rom 16:6, Rom 16:9, Rom 16:23; Act 9:36, Act 9:39, Act 9:41; Phi 4:14-19; Ti2 1:18
Geneva 1599
16:2 That ye receive her in the (a) 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.
(a) For Christ's sake, which appropriately belongs to the Christians, for the heathen philosophers have a resemblance of the same virtues.
John Gill
16:2 That ye receive her in the Lord,.... This is one thing he recommends her to them for, that they would receive her in a kind and friendly manner into their houses, and into their hearts' love and affections; admit her to their private meetings, and into church fellowship with them, and that as one that was in the Lord, and belonged to him; and also in his name, and for his sake:
as becometh saints; that is, both that they would treat her with that humanity, courteousness, Christian affection, and respect, as became them who were saints by calling and profession; and that they would use her as being one of the saints, a godly, holy person, and as such an one ought to be used, by virtue of the communion of saints:
and that ye assist her in whatsoever business she hath need of you: what her business was at Rome is not known; whether it was only to visit the saints; or whether it was to have a cause tried in any court of judicature there; or whether she came upon worldly business, as Lydia of Thyatira was at Philippi to sell her purple, when the Apostle Paul was there, it matters not: whatever assistance they could give her, either by directing her where the saints lived; or by giving her proper counsel and advice; or helping her forward in her worldly affairs; or whatever she was concerned in, this is desired; and is another thing for which the apostle recommends her to them, adding this reason,
for she hath been a succourer of many; or "a patroness of many" of the saints in necessity and distress. The word that is here used, is, as Harpocratian says (k) the name by which such were called by the Athenians, , "that were over the sojourners", who had the care and direction of them. And such was this woman to the poor saints in Cenchrea, and the strangers that came thither; not as being in such an office by the order and appointment of the church, but what she cheerfully and voluntarily took up herself and performed at her own expense, otherwise there would not be so much in the character as to deserve such peculiar notice, nor she be so worthy of praise and commendation: moreover, the apostle observes, that he also partook of her succour and assistance,
and of myself also; which would hardly have been the case had she been one that had only the care of the poor sisters of the church, which was the office of the deaconess: but she being a rich generous woman, and the apostle having shared in her bounty, gratefully acknowledges it; and he the rather mentions it, as knowing it would the more endear her to the saints at Rome, who would take more notice of her for the respect she had shown to him.
(k) Lexic. decem Orator. p. 255.
John Wesley
16:2 In the Lord - That is, for the Lord's sake, and in a Christian manner. St. Paul seems fond of this expression.
Robert Jamieson, A. R. Fausset and David Brown
16:2 Receive her in the Lord--that is, as a genuine disciple of the Lord Jesus.
as--"so as"
becometh saints--so as saints should receive saints.
assist her in whatsoever business she hath--"may have"
need of you--some private business of her own.
for she hath been a succourer of many, and of myself also--(See Ps 41:1-3; Ti2 1:16-18).
16:316:3: Ողջո՛յն տաջիք Պրիսկեա՛յ եւ Ակիւղեայ՝ գործակցաց իմոց ՚ի Քրիստոս Յիսուս[3605]. [3605] Ոմանք. Պրիսկայ եւ Ակիղայ. կամ՝ եւ Ակուիղայ։
3 Ողջունեցէ՛ք Պրիսկէին եւ Ակիւղասին՝ իմ գործակիցներին ի Քրիստոս Յիսուս,
3 Բարեւ ըրէք Պրիսկէին ու Ակիւղասին Քրիստոս Յիսուսով իմ գործակիցներուս.
Ողջոյն տաջիք Պրիսկեայ եւ Ակիւղայ` գործակցաց իմոց ի Քրիստոս Յիսուս:

16:3: Ողջո՛յն տաջիք Պրիսկեա՛յ եւ Ակիւղեայ՝ գործակցաց իմոց ՚ի Քրիստոս Յիսուս[3605].
[3605] Ոմանք. Պրիսկայ եւ Ակիղայ. կամ՝ եւ Ակուիղայ։
3 Ողջունեցէ՛ք Պրիսկէին եւ Ակիւղասին՝ իմ գործակիցներին ի Քրիստոս Յիսուս,
3 Բարեւ ըրէք Պրիսկէին ու Ակիւղասին Քրիստոս Յիսուսով իմ գործակիցներուս.
zohrab-1805▾ eastern-1994▾ western am▾
16:33: Приветствуйте Прискиллу и Акилу, сотрудников моих во Христе Иисусе
16:3  ἀσπάσασθε πρίσκαν καὶ ἀκύλαν τοὺς συνεργούς μου ἐν χριστῶ ἰησοῦ,
16:3. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Πρίσκαν (to-a-Priska) καὶ (and) Ἀκύλαν (to-an-Akulas,"τοὺς (to-the-ones) συνεργούς ( to-worked-together ) μου (of-me) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"
16:3. salutate Priscam et Aquilam adiutores meos in Christo IesuSalute Prisca and Aquila, my helpers, in Christ Jesus
3. Salute Prisca and Aquila my fellow-workers in Christ Jesus,
16:3. Greet Prisca and Aquila, my helpers in Christ Jesus,
16:3. Greet Priscilla and Aquila my helpers in Christ Jesus:
Greet Priscilla and Aquila my helpers in Christ Jesus:

3: Приветствуйте Прискиллу и Акилу, сотрудников моих во Христе Иисусе
16:3  ἀσπάσασθε πρίσκαν καὶ ἀκύλαν τοὺς συνεργούς μου ἐν χριστῶ ἰησοῦ,
16:3. salutate Priscam et Aquilam adiutores meos in Christo Iesu
Salute Prisca and Aquila, my helpers, in Christ Jesus
3. Salute Prisca and Aquila my fellow-workers in Christ Jesus,
16:3. Greet Prisca and Aquila, my helpers in Christ Jesus,
16:3. Greet Priscilla and Aquila my helpers in Christ Jesus:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-16: Здесь названы по имени 24: лица, к которым Апостол обращается с приветствием, а потом Апостол приветствует всю церковь вообще.

3-4: Об Акиле и Прискилле - см. кн. Деян гл. XVIII, ст. 2. 18-19, 26: (ср. 1Кор.16:19). Прискилла - жена Акилы - ставится на первом месте, вероятно, ввиду ее особых заслуг для Церкви (ср. 2Тим. 4:19). - Голову (точнее: шею) свою полагали за мою душу (точнее: для спасения меня). Когда это было - неизвестно. Одни видят объяснение этого в событиях, случившихся во время пребывания Ап. Павла с Ефесе (Деян 19:23: и сл.), другие относят это заступничество Акилы и Прискиллы к пребыванию Ап. Павла в Коринфе (Деян 18:6: и сл.). - Домашние церкви - это богослужебные собрания известного семейства и дружественных этому семейству лиц в доме, принадлежащем этому семейству.
Adam Clarke: Commentary on the Bible - 1831
16:3: Greet Priscilla and Aquila - This pious couple had been obliged to leave Rome, on the edict of Claudius, see Act 18:2, and take refuge in Greece. It is likely that they returned to Rome at the death of Claudius, or whenever the decree was annulled. It seems they had greatly contributed to assist the apostle in his important labors. Instead of Priscilla, the principal MSS. and versions have Prisca, which most critics suppose to be the genuine reading.
Albert Barnes: Notes on the Bible - 1834
16:3: Greet Priscilla and Aquila - Salute; implying the apostle's kind remembrance of them, and his wishes for their welfare.
Priscilla - Priscilla was the wife of Aquila. They are mentioned in Act 18:2, Act 18:26; Co1 16:19. Paul at first found them at Corinth. Aquila was a Jew, born in Pontus, who had resided at Rome, and who had left Rome, and come to Corinth, when Claudius expelled the Jews from Rome; see the notes at Act 18:2. It is probable that they were converted under the preaching of Paul. Paul lived with them, and they had the advantage of his private instruction; Act 18:3; compare Act 18:26. At the death of Claudius, or whenever the decree for the expulsion of the Jews was repealed, it is probable that they returned to Rome.
My helpers - My fellow-workers. They had aided him in his work. A particular instance is mentioned in Act 18:26. They are mentioned as having been with Paul when he wrote the First Epistle to the Corinthians; Co1 16:19.
In Christ Jesus - In the Christian cause.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: Greet: Had the notes of time in this epistle fixed the writing of it to any date prior to St. Paul's first residence at Corinth, the salutation of Aquila and Priscilla would have contradicted the history, because it would have been prior to his acquaintance with these persons. If they had fixed it during that residence at Corinth, during his journey to Jerusalem, or during his progress through Asia Minor, an equal contradiction would have been incurred because, during all that time, they were either with St. Paul, or abiding at Ephesus. Lastly, had they fixed this epistle to be either contemporary with the first epistle to the Corinthians, or prior to it, a similar contradiction would have ensued, for they were then with St. Paul. As it is, all things are consistent. - See Dr. Paley.
Priscilla: Acts 18:2-17, Act 18:26; Co1 16:19; Ti2 4:19
my: Rom 16:9; Co1 16:16
John Gill
16:3 Greet Priscilla and Aquila,.... The former of these, who was a woman, and the wife of the latter, is in some copies called Prisca; and so the Vulgate Latin here reads it, as she is also called in Ti2 4:19. Her being named before her husband, is without design, for sometimes he is put before her, as in Acts 18:2. And it is a rule with the Jews (l), that there is neither first nor last in the Scriptures; that is, strict order is not always observed; it is sometimes inverted, find nothing depends upon it: hence the reasons assigned by some, that she was first converted, or had more zeal than her husband, are uncertain and impertinent. She is called Priscilla in the Ethiopic version, as he is in the Arabic, Achilles: he was a Jew of Pontus, and was with his wife drove out of Rome by Claudius Caesar, when with her he went to Corinth, where he met with the Apostle Paul; and they being of the same craft, abode and wrought together at their trade of tent making; and when the apostle removed from thence, they went with him, and were with him at Ephesus; where, meeting with Apollos, who, though an eloquent man, and mighty in the Scriptures, yet being in some things deficient these two took him unto them, in a private way, and taught him the way of God's salvation more perfectly, Acts 18:24, where they left the apostle is not certain; but either Claudius being dead, or the edict which ordered the Jews to depart from Rome being revoked, or not regarded, they returned thither again; and were here when the apostle wrote this epistle, and whom he salutes, calling them
my helpers in Christ Jesus; in spreading the Gospel, and promoting the kingdom, honour, and interest of Christ; for though they did not publicly preach, at least not Priscilla, yet they were very useful in their private conferences and instructions, both to ministers of the Gospel, as in the case of Apollos, and to young Christians: as the apostle, wherever he went, was instrument of the conversion of many souls; these were helpful privately in encouraging the young converts, comforting them with their own experiences and thereby helped them forward, instructed, strengthened, and established them; and so were greatly assistant to the apostle in the work of the Lord Jesus.
(l) T. Bab. Pesach. fol. 6. 3.
Robert Jamieson, A. R. Fausset and David Brown
16:3 Salute Priscilla--The true reading here is "Prisca" (as in Ti2 4:19), a contracted form of Priscilla, as "Silas" of "Silvanus."
and Aquila my helpers--The wife is here named before the husband (as in Acts 18:18, and Rom 16:26, according to the true reading; also in Ti2 4:19), probably as being the more prominent and helpful to the Church.
16:416:4: որք ընդ անձին իմոյ զիւրեա՛նց պարանոցս մատուցին. զորոց ո՛չ ես միայն գոհանամ, այլ եւ ամենայն եկեղեցիք հեթանոսաց.
4 որոնք իմ անձի համար վտանգեցին իրենց գլուխը, եւ որոնցից միայն ե՛ս չէ, որ շնորհակալ եմ, այլեւ՝ հեթանոսների բոլոր եկեղեցիները:
4 Որոնք իմ կեանքիս համար իրենց պարանոցները տուին. որոնցմէ ոչ միայն ես շնորհակալ կ’ըլլամ, հապա հեթանոսներուն բոլոր եկեղեցիներն ալ.
որք ընդ անձին իմոյ զիւրեանց պարանոցս մատուցին. զորոց ոչ ես միայն գոհանամ, այլ եւ ամենայն եկեղեցիք հեթանոսաց:

16:4: որք ընդ անձին իմոյ զիւրեա՛նց պարանոցս մատուցին. զորոց ո՛չ ես միայն գոհանամ, այլ եւ ամենայն եկեղեցիք հեթանոսաց.
4 որոնք իմ անձի համար վտանգեցին իրենց գլուխը, եւ որոնցից միայն ե՛ս չէ, որ շնորհակալ եմ, այլեւ՝ հեթանոսների բոլոր եկեղեցիները:
4 Որոնք իմ կեանքիս համար իրենց պարանոցները տուին. որոնցմէ ոչ միայն ես շնորհակալ կ’ըլլամ, հապա հեթանոսներուն բոլոր եկեղեցիներն ալ.
zohrab-1805▾ eastern-1994▾ western am▾
16:44: (которые голову свою полагали за мою душу, которых не я один благодарю, но и все церкви из язычников), и домашнюю их церковь.
16:4  οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν,
16:4. οἵτινες (which-ones) ὑπὲρ (over) τῆς (of-the-one) ψυχῆς (of-a-breathing) μου (of-me) τὸν (to-the-one) ἑαυτῶν (of-selves) τράχηλον (to-a-throat) ὑπέθηκαν, (they-placed-under," οἷς ( unto-which ) οὐκ (not) ἐγὼ (I) μόνος (alone) εὐχαριστῶ (I-goodly-grant-unto,"ἀλλὰ (other) καὶ (and) πᾶσαι ( all ) αἱ (the-ones) ἐκκλησίαι (callings-out-unto) τῶν (of-the-ones) ἐθνῶν, (of-nations,"
16:4. qui pro anima mea suas cervices subposuerunt quibus non solus ego gratias ago sed et cunctae ecclesiae gentium(Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
4. who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles:
16:4. who have risked their own necks on behalf of my life, for whom I give thanks, not I alone, but also all the churches of the Gentiles;
16:4. 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.
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:

4: (которые голову свою полагали за мою душу, которых не я один благодарю, но и все церкви из язычников), и домашнюю их церковь.
16:4  οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν,
16:4. qui pro anima mea suas cervices subposuerunt quibus non solus ego gratias ago sed et cunctae ecclesiae gentium
(Who have for my life laid down their own necks: to whom not I only give thanks, but also all the churches of the Gentiles),
16:4. who have risked their own necks on behalf of my life, for whom I give thanks, not I alone, but also all the churches of the Gentiles;
16:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
16:4: Who have for my life laid down their own necks - What transaction this refers to we know not; but it appears that these persons had, on some occasion, hazarded their own lives to save that of the apostle; and that the fact was known to all the Churches of God in that quarter, who felt themselves under the highest obligations to these pious persons, for the important service which they had thus rendered.
Albert Barnes: Notes on the Bible - 1834
16:4: Who have for my life - In order to save my life.
Laid down their own necks - To "lay down the neck" is to lay the head on a block to be cut off with the axe; or to bow down the head as when the neck was exposed to be cut off by the sword of the executioner. The meaning is, that they had hazarded their lives, had exposed themselves to imminent danger, to save the life of Paul. On what occasion this was done, is not known, as it is not referred to in the New Testament elsewhere. As Paul, however, lived with them Act 18:3, and as he was often persecuted by the Jews, it is probable that he refers to some such period when he was persecuted, when Aquila and Priscilla took him into their house at the imminent hazard of their lives.
All the churches of the Gentiles - All the churches that had been founded by the apostles. They "felt" their deep obligation to them for having saved the life of him who had been their founder, and who was their spiritual father.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: have: Rom 5:7; Joh 15:13; Phi 2:30; Jo1 3:16
laid: Jos 10:24; Sa2 22:41; Mic 2:3
also: Act 15:41, Act 16:5; Co1 7:17, Co1 16:1; Th1 2:14; Rev 1:4
John Gill
16:4 Who for my life laid down their necks,.... That is, exposed themselves to great danger to save the apostle's life: the allusion is to the manner of executions by beheading, and to one person's laying down his head, and offering his neck to the executioner the room of another: this we are not to suppose was literally done; but the design of the expression is, that in some shape or another they risked their own lives for the apostle's; which might be done either at the insurrection in Corinth against Paul, when the Jews dragged him to the judgment seat of Gallio, and beat Sosthenes the ruler of the synagogue before him; or the uproar in Ephesus by Demetrius and the craftsmen, when Paul and his companions were in great danger; at both which times and places these two persons were, and being very zealous, were no doubt active to preserve the apostle, and which he acknowledges with thankfulness:
unto whom not only I give thanks, but all the churches of the Gentiles; both for the care they took of him, and the danger they exposed themselves to on his account; which the apostle expresses his sense of gratitude for, and which all the Gentile churches were under obligations to do likewise, since they had a common share in his labours and usefulness, he was the apostle of them all; and also for their help and assistance in carrying on the work of the Lord in all the churches of the Gentiles.
John Wesley
16:4 Who have for my life, as it were, laid down their own necks - That is, exposed themselves to the utmost danger. But likewise all the churches of the gentiles - Even that at Rome, for preserving so valuable a life.
Robert Jamieson, A. R. Fausset and David Brown
16:4 who have for my life laid down--"who did for my life lay down"
their own necks--that is, risked their lives; either at Corinth (Acts 18:6, Acts 18:9-10), or more probably at Ephesus (Acts 19:30-31; and compare 1Cor 15:32). They must have returned from Ephesus (where we last find them in the history of the Acts) to Rome, whence the edict of Claudius had banished them (Acts 18:2); and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle.
unto whom not only I give thanks, but also all the churches of the Gentiles--whose special apostle this dear couple had rescued from imminent danger.
16:516:5: եւ առտնին եկեղեցւոյն նոցա։ Ողջո՛յն տաջիք Եպենտեայ սիրելւոյ իմոյ, որ է պտուղ Ասիացւոց ՚ի Քրիստոս։
5 Ողջունեցէ՛ք եւ նրանց առտնին եկեղեցին: Ողջունեցէ՛ք Եպենտոսին՝ իմ սիրելիին, որ ասիացիների պտուղն է ի Քրիստոս:
5 Եւ անոնց տանը մէջի եկեղեցիին ալ։ Բարեւ ըրէք Եպենետոս իմ սիրելիիս, որ Աքայիայէ* առաջին պտուղն է Քրիստոսին։
եւ առտնին եկեղեցւոյն նոցա: Ողջոյն տաջիք Եպենտեայ սիրելւոյ իմոյ` որ է պտուղ [46]Ասիացւոց ի Քրիստոս:

16:5: եւ առտնին եկեղեցւոյն նոցա։ Ողջո՛յն տաջիք Եպենտեայ սիրելւոյ իմոյ, որ է պտուղ Ասիացւոց ՚ի Քրիստոս։
5 Ողջունեցէ՛ք եւ նրանց առտնին եկեղեցին: Ողջունեցէ՛ք Եպենտոսին՝ իմ սիրելիին, որ ասիացիների պտուղն է ի Քրիստոս:
5 Եւ անոնց տանը մէջի եկեղեցիին ալ։ Բարեւ ըրէք Եպենետոս իմ սիրելիիս, որ Աքայիայէ* առաջին պտուղն է Քրիստոսին։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: Приветствуйте возлюбленного моего Епенета, который есть начаток Ахаии для Христа.
16:5  καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς ἀσίας εἰς χριστόν.
16:5. καὶ (and) τὴν (to-the-one) κατ' (down) οἶκον (to-a-house) αὐτῶν (of-them) ἐκκλησίαν. (to-a-calling-out-unto) ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Ἐπαίνετον (to-an-Epainetos) τὸν (to-the-one) ἀγαπητόν (to-excessed-off-unto) μου, (of-me,"ὅς (which) ἐστιν (it-be) ἀπαρχὴ (a-firsting-off) τῆς (of-the-one) Ἀσίας (of-an-Asia) εἰς (into) Χριστόν. (to-Anointed)
16:5. et domesticam eorum ecclesiam salutate Ephaenetum dilectum mihi qui est primitivus Asiae in ChristoAnd the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
5. and the church that is in their house. Salute Epaenetus my beloved, who is the firstfruits of Asia unto Christ.
16:5. and greet the church at their house. Greet Epaenetus, my beloved, who is among the first-fruits of Asia in Christ.
16:5. Likewise [greet] the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
Likewise [greet] the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ:

5: Приветствуйте возлюбленного моего Епенета, который есть начаток Ахаии для Христа.
16:5  καὶ τὴν κατ᾽ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς ἀσίας εἰς χριστόν.
16:5. et domesticam eorum ecclesiam salutate Ephaenetum dilectum mihi qui est primitivus Asiae in Christo
And the church which is in their house. Salute Epenetus, my beloved: who is the firstfruits of Asia in Christ.
16:5. and greet the church at their house. Greet Epaenetus, my beloved, who is among the first-fruits of Asia in Christ.
16:5. Likewise [greet] the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Начаток - т. е. первый, обратившийся в христианство в Ефесе. - На основании Синопсиса Дорофея, Епенет, как и некоторые другие из упоминаемых здесь лиц, причислен в житиях Ап. Димитрия Ростовского к лику 70-ти.
Adam Clarke: Commentary on the Bible - 1831
16:5: The Church that is in their house - In these primitive times no such places existed as those which we now term churches; the word always signifying the congregation or assembly of believers, and not the place they assembled in. See the term defined at the end of the notes, Mat 16:28 (note).
Epenetus - the first fruits of Achaia - In Co1 16:15, the house or family of Stephanas is said to be the first fruits of Achaia: how then can it be said here, that Epenetus was the first fruits, or first person who had received the Gospel in that district? Ans. - Epenetus might have been one of the family of Stephanas; for it is not said that Stephanas was the first fruits, but his house or family; and there can be no impropriety in supposing that one of that house or family was called Epenetus; and that this person, being the only one of the family now at Rome, might be mentioned as the first fruits of Achaia; that is, one of that family which first received the Gospel in that country. This would rationally account for the apparent difficulty, were we sure that Αχαιας, of Achaia, was the true reading: but this is more than doubtful, for Ασιας, of Asia, is the reading of ABCDEFG, some others; the Coptic, Ethiopic, Armenian, Vulgate, and Itala; and some of the chief of the fathers. On this evidence Griesbach has admitted it into the text. Yet the other reading is sufficiently natural, for the reasons already assigned.
Albert Barnes: Notes on the Bible - 1834
16:5: The church that is in their house - Aquila and Priscilla are mentioned Act 18:26 as having received "Apollos" into their family, to instruct him more perfectly. The church in their house is also mentioned Co1 16:19. This may mean either the church that was accustomed to assemble for worship at their hospitable mansion; or it may mean their own family with their guests, regarded as a "church." In those times Christians had no houses erected for public worship, and were therefore compelled to meet in their private dwellings.
Salute - The same word before translated "greet."
Who is the first-fruits - One who first embraced Christianity under my preaching in Achaia. The "first-fruits" were a small part of the harvest, which was first gathered and offered to the Lord; Exo 22:29; Exo 23:16; Lev 2:12; Deu 18:4. In allusion to this, Paul calls Epenetus the first-fruits of the great spiritual harvest which had been gathered in Achaia.
Achaia - See the note at Rom 15:26. This name and those which follow are chiefly "Greek," but we know little of the persons mentioned, except what is here recorded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: the church: Mat 18:20; Co1 16:19; Col 4:15; Plm 1:2
my: Rom 16:8, Rom 16:12; Jo3 1:1
who: Rom 11:16; Co1 16:15; Jam 1:18; Rev 14:4
Achaia: Rom 15:26; Act 18:12, Act 18:27; Co2 1:1, Co2 9:2
Geneva 1599
16:5 Likewise [greet] the (b) church that is in their house. Salute my wellbeloved Epaenetus, who is the (c) firstfruits of Achaia unto Christ.
(b) The company of the faithful, for in so great a city as that was, there were different companies.
(c) For he was the first of Achaia that believed in Christ: and this type of speech is an allusion to the ceremonies of the law.
John Gill
16:5 Likewise greet the church that is in their house,.... Which was either their own family, which might be somewhat large, and consisting entirely or chiefly of religious persons; for when they were in other places they had a church in their house as well as Rome; see 1Cor 16:19; or the saints at Rome, who used to meet privately at their house, and pray and sing praises together, speak to one another of the things of God, and build up one another in their most faith; and from their gathering together in the name of Christ, and for the worship of him, and among whom his presence, according to his promise, was, they are called a church, or an assembly of Christians.
Salute my well beloved Epaenetus; for though all the saints were beloved by the apostle, yet there were some, as this good man, for whom he might have, on some account or another, a particular affection; as our Lord, as man, had for his disciple John, though he loved all his disciples. There is one of this name, said to be one of the seventy disciples, and bishop of Carthage; See Gill on Lk 10:1.
Who is the firstfruits of Achaia unto Christ; that is, either he was one of the chief and principal for gifts and grace, or one of the first that was converted to Christ in those parts: the allusion is to the firstfruits under the law, which were offered unto the Lord, and were pledges of, and sanctified the rest. The Vulgate Latin, instead of Achaia, reads "Asia": and so it is read in the Alexandrian copy, and others: the reason of this different reading seems to be, because the house of Stephanas are said to be the firstfruits of Achaia, 1Cor 16:15. But this hinders not but that Epaenetus might be so too, for he might be one of the family of Stephanas, who was now removed to Rome. If he was a Jew, his Jewish name might be Judah, the same with Epaenetus, in Greek.
John Wesley
16:5 Salute the church that is in their house - Aquila had been driven from Rome in the reign of Claudius, but was now returned, and performed the same part there which Caius did at Corinth, Rom 16:23. Where any Christian had a large house, there they all assembled together though as yet the Christians at Rome had neither bishops nor deacons. So far were they from any shadow of papal power. Nay, there does not appear to have been then in the whole city any more than one of these domestic churches. Otherwise there can be no doubt but St. Paul would have saluted them also. Epenetus - Although the apostle had never been at Rome, yet had he many acquaintance there. But here is no mention of Linus or Cemens; whence it appears, they did not come to Rome till after this. The firstfruits of Asia - The first convert in the proconsular Asia.
Robert Jamieson, A. R. Fausset and David Brown
16:5 Likewise the church that is in their house--The Christian assembly that statedly met there for worship. "From his occupation as tent-maker, he had probably better accommodations for the meetings of the church than most other Christians" [HODGE]. Probably this devoted couple had written to the apostle such an account of the stated meetings at their house, as made him feel at home with them, and include them in this salutation, which doubtless would be read at their meetings with peculiar interest.
Salute my well beloved EpÃ&brvbr;netus, who is the first-fruits--that is, the first convert
of Achaia unto Christ--The true reading here, as appears by the manuscripts, is, "the first-fruits of Asia unto Christ"--that is, Proconsular Asia (see Acts 16:6). In 1Cor 16:15 it is said that "the household of Stephanas was the first-fruit of Achaia"; and though if EpÃ&brvbr;netus was one of that family, the two statements might be reconciled according to the received text, there is no need to resort to this supposition, as that text is in this instance without authority. EpÃ&brvbr;netus, as the first believer in that region called Proconsular Asia, was dear to the apostle. (See Hos 9:10; Mic 7:1). None of the names mentioned from Rom 16:5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Rome. But as Rome was then the center of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great difficulty in supposing that so active a travelling missionary as Paul would, in course of time, make the acquaintance of a considerable number of the Christians then residing at Rome.
16:616:6: Ողջո՛յն տաջիք Մարեայ, որ բազում վաստակս վաստակեաց ՚ի ձեզ։
6 Ողջունեցէ՛ք Մարիին, որ բազում յոգնութիւններ կրեց ձեզ համար:
6 Բարեւ ըրէք Մարիամին, որ մեր վրայ շատ աշխատեցաւ։
Ողջոյն տաջիք Մարեայ` որ բազում վաստակս վաստակեաց ի ձեզ:

16:6: Ողջո՛յն տաջիք Մարեայ, որ բազում վաստակս վաստակեաց ՚ի ձեզ։
6 Ողջունեցէ՛ք Մարիին, որ բազում յոգնութիւններ կրեց ձեզ համար:
6 Բարեւ ըրէք Մարիամին, որ մեր վրայ շատ աշխատեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: Приветствуйте Мариам, которая много трудилась для нас.
16:6  ἀσπάσασθε μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς.
16:6. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Μαρίαν, (to-a-Maria,"ἥτις (which-a-one) πολλὰ ( to-much ) ἐκοπίασεν (it-fell-belonged-unto) εἰς (into) ὑμᾶς. (to-us)
16:6. salutate Mariam quae multum laboravit in vobisSalute Mary, who hath laboured much among you.
6. Salute Mary, who bestowed much labour on you.
16:6. Greet Mary, who has labored much among you.
16:6. Greet Mary, who bestowed much labour on us.
Greet Mary, who bestowed much labour on us:

6: Приветствуйте Мариам, которая много трудилась для нас.
16:6  ἀσπάσασθε μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς.
16:6. salutate Mariam quae multum laboravit in vobis
Salute Mary, who hath laboured much among you.
16:6. Greet Mary, who has labored much among you.
16:6. Greet Mary, who bestowed much labour on us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:6: Greet Mary, who bestowed much labor on us - Who this Mary was, or what the labor was which she bestowed upon the apostles, we know not. Her works, though hidden from man, are with God; and her name is recorded with honor in this book of life.
Albert Barnes: Notes on the Bible - 1834
16:6: Who bestowed much labour on us - Who labored much for us. Nothing more is known of her but this honorable mention of her name. It is probable that these persons were formerly residents in Greece, and that the apostle had there become acquainted with them, but that they had now removed to Rome.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: who: Rom 16:12; Mat 27:55; Ti1 5:10
John Gill
16:6 Greet Mary, who bestowed much labour on us. Some copies read, "you"; and so do the Vulgate Latin, Syriac, Arabic, and Ethiopic versions: and indeed it seems most likely that the persons on whom this good woman bestowed so much labour, and to whom she was so very serviceable, were the saints at Rome, where she lived, rather than the apostle and his companions; not but that she might have been in some parts where she had met with him, and his friends, and had been very indefatigable in assisting and supplying them, in a very generous and liberal manner, with all the necessaries of life; and was exceeding useful in encouraging the ministers of the Gospel, and in promoting the interest of Christ. Her name Mary is the same with Miriam in Hebrew; whether she was of Jewish extract is not certain, and who she was is not known: some have conjectured her to be the same that Ignatius wrote an epistle to; not Mary of Castabilis, but of Naples, who was at Rome in the time of Linus, the Latin version reads "Cletus", and of Clement, on whom he bestows very great characters; calling her most faithful, worthy of God, and a bearer of Christ, and in all things wise (m): and in another letter (n) of his he represents her as exceeding learned, an exemplar of godly women, and having a church in her house. But both these epistles are thought, by learned men, to be falsely ascribed to him, and so not to be depended on.
(m) Ignat. Epist. ad Mariam, p. 69, 70. (n) lb. ad Heronem, p. 97. Ed. Voss.
Robert Jamieson, A. R. Fausset and David Brown
16:6 Greet--or "salute"
Mary, who bestowed much labour on us--labor, no doubt, of a womanly kind.
16:716:7: Ողջո՛յն տաջիք Անդրոնիկեայ եւ Յունեայ ազգականաց իմոց՝ եւ գերեկցաց, որք երեւելի՛քն իսկ են յառաքեալս. որք եւ յառաջ իսկ քան զիս եղեն ՚ի Քրիստոս[3606]։ [3606] Ոմանք. Եւ գերակցաց, որ երեւե՛՛։
7 Ողջունեցէ՛ք Անդրոնիկոսին եւ Յունիային՝ իմ ազգականներին եւ բանտակիցներին, որոնք երեւելիներ են առաքեալների մէջ եւ որոնք ինձնից առաջ իսկ դարձան ի Քրիստոս:
7 Բարեւ ըրէք Անդրոնիկոսին ու Յունիային, իմ ազգականներուս եւ գերութեան ընկերներուս, որոնք առաքեալներուն մէջ երեւելիներ են, որոնք ինձմէ առաջ Քրիստոսին եղան։
Ողջոյն տաջիք Անդրոնիկեայ եւ Յունեայ ազգականաց իմոց եւ գերեկցաց, որք երեւելիքն իսկ են յառաքեալս, որք եւ յառաջ իսկ քան զիս եղեն ի Քրիստոս:

16:7: Ողջո՛յն տաջիք Անդրոնիկեայ եւ Յունեայ ազգականաց իմոց՝ եւ գերեկցաց, որք երեւելի՛քն իսկ են յառաքեալս. որք եւ յառաջ իսկ քան զիս եղեն ՚ի Քրիստոս[3606]։
[3606] Ոմանք. Եւ գերակցաց, որ երեւե՛՛։
7 Ողջունեցէ՛ք Անդրոնիկոսին եւ Յունիային՝ իմ ազգականներին եւ բանտակիցներին, որոնք երեւելիներ են առաքեալների մէջ եւ որոնք ինձնից առաջ իսկ դարձան ի Քրիստոս:
7 Բարեւ ըրէք Անդրոնիկոսին ու Յունիային, իմ ազգականներուս եւ գերութեան ընկերներուս, որոնք առաքեալներուն մէջ երեւելիներ են, որոնք ինձմէ առաջ Քրիստոսին եղան։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: Приветствуйте Андроника и Юнию, сродников моих и узников со мною, прославившихся между Апостолами и прежде меня еще уверовавших во Христа.
16:7  ἀσπάσασθε ἀνδρόνικον καὶ ἰουνιᾶν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν χριστῶ.
16:7. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Ἀνδρόνικον (to-an-Andronikos) καὶ (and) Ἰουνίαν (to-a-Iounias) τοὺς (to-the-ones) συγγενεῖς ( to-together-kindreded ) μου (of-me) καὶ (and) συναιχμαλώτους (to-spear-captured-together) μου, (of-me,"οἵτινές (which-ones) εἰσιν (they-be) ἐπίσημοι ( signified-upon-of ) ἐν (in) τοῖς (unto-the-ones) ἀποστόλοις, (unto-setees-of," οἳ ( which ) καὶ (and) πρὸ (before) ἐμοῦ (of-ME) γέγοναν (they-had-come-to-become) ἐν (in) Χριστῷ. (unto-Anointed)
16:7. salutate Andronicum et Iuniam cognatos et concaptivos meos qui sunt nobiles in apostolis qui et ante me fuerunt in ChristoSalute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
7. Salute Andronicus and Junias, my kinsmen, and my fellow-prisoners, who are of note among the apostles, who also have been in Christ before me.
16:7. Greet Andronicus and Junias, my kinsmen and fellow captives, who are noble among the Apostles, and who were in Christ prior to me.
16:7. Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me:

7: Приветствуйте Андроника и Юнию, сродников моих и узников со мною, прославившихся между Апостолами и прежде меня еще уверовавших во Христа.
16:7  ἀσπάσασθε ἀνδρόνικον καὶ ἰουνιᾶν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν χριστῶ.
16:7. salutate Andronicum et Iuniam cognatos et concaptivos meos qui sunt nobiles in apostolis qui et ante me fuerunt in Christo
Salute Andronicus and Junias, my kinsmen and fellow prisoners: who are of note among the apostles, who also were in Christ before me.
16:7. Greet Andronicus and Junias, my kinsmen and fellow captives, who are noble among the Apostles, and who were in Christ prior to me.
16:7. Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in Christ before me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Юнию. Правильнее видеть здесь мужское имя (IounϊaV - Иуниан), так как к женщине не идет замечание, что она "прославилась между апостолами". Сродников моих - т. е. родственников моих. Слово suggeneiV - сродники нельзя понимать в смысле "единоплеменники", потому что так другие иудеи (Акила, Прискилла, Мариам) не названы здесь. - Между апостолами. Здесь разумеются не 12: апостолов, среди которых не могли быть помещены Андроник и Юния, а вообще проповедники о Христе, среди которых означенные христиане занимали видное положение.
Adam Clarke: Commentary on the Bible - 1831
16:7: Andronicus and Junia, my kinsmen - As the word συγγενεις signifies relatives, whether male or female, and as Junia may probably be the name of a woman, the wife of Andronicus, it would be better to say relatives than kinsmen. But probably St. Paul means no more than that they were Jews; for, in Rom 9:3, he calls all the Jews his kinsmen according to the flesh.
My fellow prisoners - As Paul was in prison often, it is likely that these persons shared this honor with him on some occasion, which is not distinctly marked.
Of note among the apostles - Whether this intimates that they were noted apostles or only highly reputed by the apostles, is not absolutely clear; but the latter appears to me the most probable. They were not only well known to St. Paul, but also to the rest of the apostles.
In Christ before me - That is, they were converted to Christianity before Paul was; probably at the day of pentecost, or by the ministry of Christ himself, or by that of the seventy disciples.
Albert Barnes: Notes on the Bible - 1834
16:7: My kinsmen - In Rom 9:3, the apostle calls "all" the Jews "his kinsmen," and it has been doubted whether he means anything more here than that they were "fellow Jews." But as many others who were Jews are mentioned here without this appellation, and as he especially designates these persons, and Herodian Rom 16:11, it seems probable that they were remote relatives of the apostle.
My fellow-prisoners - Paul was often in prison; and it is probable that on some of those occasions they had been confined with him; compare Co2 11:23, "In prisons more frequent."
Who are of note - The word translated "of note" ἐπίσημοι episē moi, denotes properly those who are "marked," designated, or distinguished in any way, used either in a good or bad sense; compare Mat 27:16. Here it is used in a good sense.
Among the apostles - This does not mean that they "were" apostles, as has been sometimes supposed. For,
(1) There is no account of their having been appointed as such.
(2) the expression is not one which would have been used if they "had" been. It would have been "who were distinguished apostles;" compare Rom 1:1; Co1 1:1; Co2 1:1; Phi 1:1.
(3) it by no means implies that they were apostles All that the expression fairly implies is, that they were known to the other apostles; that they were regarded by them as worthy of their affection and confidence; that they had been known by them, as Paul immediately adds, before "he" was himself converted. They had been converted "before" he was, and were distinguished in Jerusalem among the early Christians, and honored with the friendship of the other apostles.
(4) the design of the office of "apostles" was to bear "witness" to the life, death, resurrection, doctrines, and miracles of Christ; compare mat 10; Act 1:21, Act 1:26; Act 22:15. As there is no evidence that they had been "witnesses" of these things; or appointed to it, it is improbable that they were set apart to the apostolic office.
(5) the word "apostles" is used sometimes to designate "messengers" of churches; or those who were "sent" from one church to another on some important business, and "if" this expression meant that they "were" apostles, it could only be in some such sense as having obtained deserved credit and eminence in that business; see Phi 2:25; Co2 8:23.
Who were in Christ ... - Who were "converted" before I was. The meaning is clear. The expression, "in Christ," means to be united to him, to be interested in his religion, to be Christians.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: kinsmen: Rom 16:11, Rom 16:21, fellow prisoners, Co2 11:23; Col 4:10; Plm 1:23; Rev 1:9
who: Gal 2:2, Gal 2:6
were: Rom 8:1; Isa 45:17, Isa 45:25; Joh 6:56, Joh 14:20, Joh 15:2; Co1 1:30; Co2 5:17, Co2 5:21; Gal 1:22, Gal 5:6, Gal 6:15; Eph 2:10; Jo1 4:13, Jo1 5:20
Geneva 1599
16:7 Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in (d) Christ before me.
(d) Ingrafted by faith.
John Gill
16:7 Salute Andronicus and Junia, my kinsmen,.... According to the flesh, being perhaps not only of the same nation, Jews, but also of the same tribe, the tribe of Benjamin, and even of the same family, and might be nearly allied in blood. And though the apostle did not value himself upon his carnal descent, yet he had a very great value and affection for his relations after the flesh, even though they were only of the same nation; see Rom 9:3; and especially for such as were partakers of the grace of God, as these his kinsmen were. These were their Gentile names, the one Greek, the other Latin; but both were Jews. Grotius thinks that their Jewish names were, the one Masinissa, and the other Naarah; and that the latter was the wife of the former, but they rather seem both to be men; Junia should be read Junias, a contraction of Junilius:
and my fellow prisoners; either at Philippi, or in some other place; for though we read only of the apostle's being in prison at that place, and at Rome, yet it is certain from his own account, 2Cor 11:23; that he was frequently imprisoned; and Clement of Rome says, he was seven times in bonds (o), at one of which times these were bound with him, but when and where is not known. This is a greater character of them, and a greater honour to them, than to be called his kinsmen after the flesh:
who are of note among the apostles; were well known by, and in great account with the twelve apostles, though not of their number; they might be converted by them, and be followers of them in Judea; they are thought by some to be of the number of the seventy disciples, whom Christ himself sent forth to preach: Andronicus particularly is mentioned among them, and said to be bishop of Pannonia, or rather of Spain; See Gill on ; however, they might be preachers of the Gospel, and be persons of great fame and renown as such; for which reason they might be called apostles, that being a name sometimes given to ordinary ministers of the word, and to such who were messengers of the churches, 2Cor 8:23, as these might be, and were famous for their prudent, faithful, and diligent discharge of their office and duty:
who also were in Christ before me; which is to be understood, not of their secret being in Christ, as being loved by him, chosen in him, given to him, and represented by him in the covenant of grace; for they had not a place in Christ's heart, or a share in his love before him; wherefore the Arabic version is not only a bad one, but carries a false sense in it; which renders the clause thus, "who were in the love of Christ before me": nor were they chosen in Christ before him, for all the elect were chosen together in him before the foundation of the world; nor were they given to him, put into his hands, and made his care and charge before him; nor were they considered in Christ as their covenant head before him; Christ became their surety for them together, and received grace, blessings, and promises for them, and they in him before the world began; and was their common head and representative in time, in their nature; and they were all together crucified, buried, and raised with him, and set down with him in heavenly places together. But they were in the profession of faith, and in the church of Christ, and in the ministry of the word before him, being converted and brought to the faith of Christ before he was; which is the saints' open being in Christ, and is the effect and evidence of their being secretly in him from everlasting: this is to be created in Christ, or made new creatures in him; to be brought to believe in him, and even into him for righteousness, pardon, peace, acceptance, and eternal life, which are in him; and to live upon him, and in him, and derive all light and life, grace and strength, joy, peace, and comfort from him, as the branch derives its sap and nourishment from the vine, in which it is; and in this sense these men were in Christ before the apostle; they were converted persons, professors of religion, members of a church, and Gospel ministers before him: and though this is nothing in the business of salvation, who is called first or last; the one is equally as safe and as happy as the other; the thief that was called at the last hour, and the last man that will be called by grace in the world; yet it is a great blessing and mercy to be converted early; hereby a multitude of sins is prevented, and more, service done for Christ. And doubtless the apostle had this in view, and therefore gives these his kinsmen the preference to himself, that whilst he was a blasphemer of Christ, a persecutor of his people, and injurious to his interest, these made a profession of his name, preached his Gospel, and served his cause: it shows also, that they were persevering Christians, were pillars in the house of God, and never went out; and on account of their constancy and long standing, were worthy of respect. The apostle rises gradually in the character of these persons; as it was more to be fellow prisoners with him than to be his kinsmen, so it was more to be of note among the apostles, or to be eminent preachers of the Gospel, than to be fellow prisoners with him; and it was more to be in Christ than them all, than to be Paul's kinsmen, fellow prisoners with him, or to be known and approved of by the apostles, to be messengers of churches, preachers of the word, or even to be apostles themselves, and the chiefest of them; for such are blessed with all spiritual blessings in Christ, are complete and perfect in him, are safe and secure, and can never perish; and being once in Christ, are always in him, and will be found in him living and dying, and at judgment.
(o) Epist. ad Corinth. p. 14.
John Wesley
16:7 Who are of note among the apostles - They seem to have been some of the most early converts. Fellowprisoners - For the gospel's sake.
Robert Jamieson, A. R. Fausset and David Brown
16:7 Andronicus and Junia--or, as it might be, "Junias," a contracted form of "Junianus"; in this case, it is a man's name. But if, as is more probable, the word be, as in our version, "Junia," the person meant was no doubt either the wife or the sister of Andronicus.
my kinsmen--or, "relatives."
and my fellow prisoners--on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more frequent" (2Cor 11:23).
which are of note among the apostles--Those who think the word "apostle" is used in a lax sense, in the Acts and Epistles, take this to mean "noted apostles" [CHRYSOSTOM, LUTHER, CALVIN, BENGEL, OLSHAUSEN, THOLUCK, ALFORD, JOWETT]; others, who are not clear that the word "apostle" is applied to any without the circle of the Twelve, save where the connection or some qualifying words show that the literal meaning of "one sent" is the thing intended, understand by the expression used here, "persons esteemed by the apostles" [BEZA, GROTIUS, DE WETTE, MEYER, FRITZSCHE, STUART, PHILIPPI, HODGE]. And of course, if "Junia" is to be taken for a woman, this latter must be the meaning.
who also were in Christ before me--The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labors, gained to Christ either on the day of Pentecost or on some of the succeeding days. In that case they may have attracted the special esteem of those apostles who for some time resided chiefly at Jerusalem and its neighborhood; and our apostle, though he came late in contact with the other apostles, if he was aware of this fact, would have pleasure in alluding to it.
16:816:8: Ողջո՛յն տաջիք Ամպղեայ սիրելւոյ իմոյ ՚ի Տէր։
8 Ողջունեցէ՛ք Ամպղիային՝ իմ սիրելիին ի Տէր:
8 Բարեւ ըրէք Ամպղիա իմ սիրելիիս Տէրոջմով։
Ողջոյն տաջիք Ամպղեայ սիրելւոյ իմոյ ի Տէր:

16:8: Ողջո՛յն տաջիք Ամպղեայ սիրելւոյ իմոյ ՚ի Տէր։
8 Ողջունեցէ՛ք Ամպղիային՝ իմ սիրելիին ի Տէր:
8 Բարեւ ըրէք Ամպղիա իմ սիրելիիս Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
16:88: Приветствуйте Амплия, возлюбленного мне в Господе.
16:8  ἀσπάσασθε ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ.
16:8. ἀσπάσασθε ( Ye-should-have-had-drawn-along-to ) Ἀμπλιᾶτον (to-an-Ampliatos) τὸν (to-the-one) ἀγαπητόν (to-excessed-off-unto) μου (of-me) ἐν (in) κυρίῳ. (unto-Authority-belonged)
16:8. salutate Ampliatum dilectissimum mihi in DominoSalute Ampliatus, most beloved to me in the Lord.
8. Salute Ampliatus my beloved in the Lord.
16:8. Greet Ampliatus, most beloved to me in the Lord.
16:8. Greet Amplias my beloved in the Lord.
Greet Amplias my beloved in the Lord:

8: Приветствуйте Амплия, возлюбленного мне в Господе.
16:8  ἀσπάσασθε ἀμπλιᾶτον τὸν ἀγαπητόν μου ἐν κυρίῳ.
16:8. salutate Ampliatum dilectissimum mihi in Domino
Salute Ampliatus, most beloved to me in the Lord.
8. Salute Ampliatus my beloved in the Lord.
16:8. Greet Ampliatus, most beloved to me in the Lord.
16:8. Greet Amplias my beloved in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:8: Amplias, my beloved in the Lord - One who is my particular friend, and also a genuine Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: my: Rom 16:5; Phi 4:1; Jo1 3:14
John Gill
16:8 Greet Amplias my beloved in the Lord. This was a Roman name; the Vulgate Latin reads "Ampliatus", and so do the Alexandrian copy, and the Ethiopic version: some call him "Amphias", and "Amphiatus", and say, but whether on good authority I will not affirm, that this man was bishop of Odyssus; but be he who he will, the apostle had a singular affection for him; and that not upon any external account, as natural relation, riches, honour, learning, &c. but for the Lord's sake, and as he was in Christ, a member of him, and so in a spiritual relation to the apostle; a "brother" of his, as the Ethiopic version here calls him; and because he was honoured with the gifts and graces of the Spirit, and for his usefulness in the Gospel of Christ Jesus.
Robert Jamieson, A. R. Fausset and David Brown
16:8 Amplias--a contracted form of "Ampliatus."
my beloved in the Lord--an expression of dear Christian affection.
16:916:9: Ողջո՛յն տաջիք Ուրբանեայ գործակցի իմոյ ՚ի Տէր, եւ Ստաքեայ սիրելւոյ իմոյ[3607]։ [3607] Ոմանք. Գործակցաց իմոց ՚ի Տէր։ Յօրինակին. Եւ Ստաւքեայ։
9 Ողջունեցէ՛ք Ուրբանոսին՝ իմ գործակցին ի Տէր եւ՝ Ստաքէսին՝ իմ սիրելիին:
9 Բարեւ ըրէք Ուրբանոս մեր գործակիցին Քրիստոսով ու Ստաքէս իմ սիրելիիս։
Ողջոյն տաջիք Ուրբանեայ գործակցի իմոյ ի Տէր, եւ Ստաքեայ սիրելւոյ իմոյ:

16:9: Ողջո՛յն տաջիք Ուրբանեայ գործակցի իմոյ ՚ի Տէր, եւ Ստաքեայ սիրելւոյ իմոյ[3607]։
[3607] Ոմանք. Գործակցաց իմոց ՚ի Տէր։ Յօրինակին. Եւ Ստաւքեայ։
9 Ողջունեցէ՛ք Ուրբանոսին՝ իմ գործակցին ի Տէր եւ՝ Ստաքէսին՝ իմ սիրելիին:
9 Բարեւ ըրէք Ուրբանոս մեր գործակիցին Քրիստոսով ու Ստաքէս իմ սիրելիիս։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: Приветствуйте Урбана, сотрудника нашего во Христе, и Стахия, возлюбленного мне.
16:9  ἀσπάσασθε οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν χριστῶ καὶ στάχυν τὸν ἀγαπητόν μου.
16:9. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Οὐρβανὸν (to-an-Ourbanos) τὸν (to-the-one) συνεργὸν (to-worked-together) ἡμῶν (of-us) ἐν (in) Χριστῷ (unto-Anointed) καὶ (and) Στάχυν (to-a-Stachus) τὸν (to-the-one) ἀγαπητόν (to-excessed-off-unto) μου. (of-me)
16:9. salutate Urbanum adiutorem nostrum in Christo et Stachyn dilectum meumSalute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
9. Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.
16:9. Greet Urbanus, our helper in Christ Jesus, and Stachys, my beloved.
16:9. Salute Urbane, our helper in Christ, and Stachys my beloved.
Salute Urbane, our helper in Christ, and Stachys my beloved:

9: Приветствуйте Урбана, сотрудника нашего во Христе, и Стахия, возлюбленного мне.
16:9  ἀσπάσασθε οὐρβανὸν τὸν συνεργὸν ἡμῶν ἐν χριστῶ καὶ στάχυν τὸν ἀγαπητόν μου.
16:9. salutate Urbanum adiutorem nostrum in Christo et Stachyn dilectum meum
Salute Urbanus, our helper in Christ Jesus and Stachys, my beloved.
9. Salute Urbanus our fellow-worker in Christ, and Stachys my beloved.
16:9. Greet Urbanus, our helper in Christ Jesus, and Stachys, my beloved.
16:9. Salute Urbane, our helper in Christ, and Stachys my beloved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:9: Urbane, our helper - Who this Urbanus was we know not; what is here stated is, that he had been a fellow laborer with the apostles.
Stachys, my beloved - One of my particular friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: our: Rom 16:2, Rom 16:3, Rom 16:21
John Gill
16:9 Salute Urbane, our helper in Christ,.... This also was a Roman name, and which many of the popes of Rome have since taken to themselves; he is said to be one of the seventy disciples, and to be a bishop in Macedonia; See Gill on Lk 10:1; which is not very probable: others have conjectured him to be one of the pastors of the church of Rome, which is more likely; and if he was, but few of his successors have deserved the character given of him, an "helper in Christ"; in spreading the Gospel, and enlarging the kingdom and interest of Christ:
and Stachys my beloved; this is a Greek name, he is said to be one of the seventy disciples, and bishop of Byzantium; See Gill on Lk 10:1. According to the Roman martyrology, he was ordained bishop of the Byzantine church, by Andrew the apostle, but this is not to be depended on; he was, however, because of his faith in Christ, and love to him, or on such like spiritual accounts, very dear to the apostle.
John Wesley
16:9 Our fellowlabourer - Mine and Timothy's, Rom 16:21.
Robert Jamieson, A. R. Fausset and David Brown
16:9 Urbane--rather, "Urbanus." It is a man's name.
our helper--"fellow labourer"
in Christ.
16:1016:10: Ողջո՛յն տաջիք Ապելլեայ՝ որ ընտիրն է ՚ի Տէր։
10 Ողջունեցէ՛ք Ապեղէսին, որ ընտրեալն է ի Տէր:
10 Բարեւ ըրէք Ապեղեսին, որ ընտրեալ է Քրիստոսով։
Ողջոյն տաջիք Ապեղեայ` որ ընտիրն է ի Տէր:

16:10: Ողջո՛յն տաջիք Ապելլեայ՝ որ ընտիրն է ՚ի Տէր։
10 Ողջունեցէ՛ք Ապեղէսին, որ ընտրեալն է ի Տէր:
10 Բարեւ ըրէք Ապեղեսին, որ ընտրեալ է Քրիստոսով։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: Приветствуйте Апеллеса, испытанного во Христе. Приветствуйте [верных] из дома Аристовулова.
16:10  ἀσπάσασθε ἀπελλῆν τὸν δόκιμον ἐν χριστῶ. ἀσπάσασθε τοὺς ἐκ τῶν ἀριστοβούλου.
16:10. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Ἀπελλῆν (to-an-Apelles) τὸν (to-the-one) δόκιμον (to-assessed) ἐν (in) Χριστῷ. (unto-Anointed) ἀσπάσασθε ( Ye-should-have-drawn-along-to ) τοὺς (to-the-ones) ἐκ (out) τῶν (of-the-ones) Ἀριστοβούλου. (of-an-Aristoboulos)
16:10. salutate Apellen probum in ChristoSalute Apellas, approved in Christ.
10. Salute Apelles the approved in Christ. Salute them which are of the of Aristobulus.
16:10. Greet Apelles, who has been tested in Christ.
16:10. Salute Apelles approved in Christ. Salute them which are of Aristobulus’ [household].
Salute Apelles approved in Christ. Salute them which are of Aristobulus:

10: Приветствуйте Апеллеса, испытанного во Христе. Приветствуйте [верных] из дома Аристовулова.
16:10  ἀσπάσασθε ἀπελλῆν τὸν δόκιμον ἐν χριστῶ. ἀσπάσασθε τοὺς ἐκ τῶν ἀριστοβούλου.
16:10. salutate Apellen probum in Christo
Salute Apellas, approved in Christ.
10. Salute Apelles the approved in Christ. Salute them which are of the of Aristobulus.
16:10. Greet Apelles, who has been tested in Christ.
16:10. Salute Apelles approved in Christ. Salute them which are of Aristobulus’ [household].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Из дома Аристовулова. О самом Аристовуле Апостол не упоминает, вероятно, потому, что тоже был христианином. Может быть, это был принц из дома Ирода, некоторое время живший в Риме, а потом уехавший в Иерусалим, оставив свой дом в Риме на попечение рабов своих.
Adam Clarke: Commentary on the Bible - 1831
16:10: Apelles, approved in Christ - A man who, on different occasions, had given the highest proofs of the sincerity and depth of his religion. Some suppose that Apelles was the same with Apollos: whoever he was, he had given every demonstration of being a genuine Christian.
Of Aristobulus' household - It is doubted whether this person was converted, as the apostle does not salute him, but his household; or as the margin reads, his friends. He might have been a Roman of considerable distinction, who, though not converted himself, had Christians among his servants or his slaves. But, whatever he was, it is likely that he was dead at this time, and therefore those of his household only are referred to by the apostle.
Albert Barnes: Notes on the Bible - 1834
16:10: Approved in Christ - An approved or tried Christian; approved and beloved by Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: approved: Rom 14:18; Deu 8:2; Co1 11:19; Co2 2:9, Co2 8:22; Phi 2:22; Ti1 3:10; Pe1 1:7
of: Ti2 4:19
household: or, friends
John Gill
16:10 Salute Apelles approved in Christ,.... Origen was in doubt whether this was not the same person with Apollos the Alexandrian Jew, whom Aquila and Priscilla met with at Ephesus; but had he been intended, the apostle would doubtless have said more of him, he being so eminent and remarkable a preacher of the Gospel; though indeed the character here given is very considerable; besides, Apollos did not live at Rome, though it was not impossible he might be there at this time. The name seems to be a Greek one, there was a famous painter of this name in Greece; though it was also used among the Jews, and this person here might possibly, be a Jew; for Horace (p) speaks of one of this name, when he says, "credat Judaeus Apella"; by whom he means, not, as many have thought, a circumcised Jew in general, but a particular person, a Jew of that name: but it is of no importance whether he was a Jew or a Gentile; some say he was one of the seventy disciples, and bishop of Smyrna; See Gill on Lk 10:1. However, he was one that was approved in Christ; approved of God in Christ, who approves of none but in Christ; not of any on account of their own commendations, or those of others; for not he that commendeth himself is approved of God, nor whom others commend; and oftentimes what is highly esteemed of men, is abominable in the sight of God; nor does he approve of any on the score of their own works and duties, or as in themselves considered, whose righteousness in as filthy rags, and they themselves polluted and unclean; but as in Christ his well beloved Son, in whom he is well pleased, and with all in him; and so God's elect are, as this man was approved of in him the beloved, even in his own Son, in whom both persons and services are accepted: moreover he was approved of by Christ, and that from eternity, as presented to him in the glass of his Father's purposes and decrees; and in time, as adorned with his own grace, and clothed with his justifying righteousness, and as faithfully serving him in his day and generation: he was also proved to be in Christ; he had proved it to himself, to his own satisfaction, by observing, upon self-examination, that Christ was in him; and he had made it to appear to others, by his faith in Christ, love to him, zeal for him, and close attachment to his Gospel, against all errors and heresies, whereby they are approved are made manifest; and that in the face of all opposition and persecution: he was tried and proved, and so approved by a variety of tribulations and afflictions; his faith remained firm, and he abode by the interest of a Redeemer; and so he was tried, or proved, as the Arabic version renders it, "in the religion of Christ"; in which he was sincere, upright, and faithful; his faith was unfeigned, his love without dissimulation, he was an Israelite indeed, in whom there was no guile: if a preacher of the word, he did not corrupt it, but in sincerity, and as in the sight of God and Christ, spoke it; and if only a private believer, he was one that desired the sincere milk of the word, and was in all respects a sincere upright man in Christ; so the word here used may be understood, being the reverse of reprobate, rejected, spurious, adulterate and disapproved: in a word, this character shows, that he was not only approved of God and Christ, but of all good men, and particularly the apostle; and that on account of his being in Christ, united to him, and closely attached to his service and interest, and was an honour to it:
salute them which are of Aristobulus's household. This was also a Greek name, though in use among the Jews; there was one of this name master of Ptolomy, king of Egypt, who was of Jewish extract, and of the priests,
"In the hundred fourscore and eighth year, the people that were at Jerusalem and in Judea, and the council, and Judas, sent greeting and health unto
Aristobulus, king Ptolemeus' master, who was of the stock of the anointed priests, and to the Jews that were in Egypt:'' (2 Maccabees 1:10)
One of the sons of Hyrcanus, the high priest of the Jews, was called by this name; Herod had a son of this name, and it was a name much in use in his family, and among his descendants: who this man was is not known, nor is he himself saluted by the apostle; either because he was now dead, or was absent from Rome at this time; for some say he was sent into Britain, our isle, to preach the Gospel, of which he is said to be bishop, and one of the seventy disciples; See Gill on ; or perhaps he might not be a believer in Christ, only his household believers, and therefore they only are taken notice of.
(p) Serraon. l. 1. Satyr. 5. prope finem.
Robert Jamieson, A. R. Fausset and David Brown
16:10 Salute Apelles approved--"the approved"
in Christ--or, as we should say, "that tried Christian"; a noble commendation.
Salute them which are of Aristobulus' household--It would seem, from what is said of Narcissus in Rom 16:11, that this Aristobulus himself had not been a Christian; but that the Christians of his household simply were meant; very possibly some of his slaves.
16:1116:11: Ողջո՛յն տաջիք նոցա որ յԱրիստաբուլեայ տանէ անտի իցեն։ Ողջո՛յն տաջիք Հերովդիոնեա՛յ ազգականի իմում։ Ողջո՛յն տաջիք այնոցիկ՝ որ ՚ի Նարկիսեայ տանէն իցեն ՚ի Տէր[3608]։ [3608] Ոմանք. Տանէ անտի են... ազգականի իմոյ... ՚ի Նարկիսսայ։
11 Ողջունեցէ՛ք նրանց, որ Արիստաբուղոսի ընտանիքից են: Ողջունեցէ՛ք Հերոդիոնին՝ իմ ազգականին: Ողջունեցէ՛ք նրանց, որ Նարկէսի ընտանիքից են ի Տէր:
11 Բարեւ ըրէք Արիստաբուղոսին տանը։ Բարեւ ըրէք Հերովդիոն իմ ազգականիս։ Բարեւ ըրէք անոնց, որոնք Նարկէսին տունէն են, Տէրոջմով։
Ողջոյն տաջիք նոցա որ յԱրիստաբուղեայ տանէ անտի են: Ողջոյն տաջիք Հերովդիոնեայ ազգականի իմոյ: Ողջոյն տաջիք այնոցիկ որք ի Նարկիսեայ տանէն իցեն ի Տէր:

16:11: Ողջո՛յն տաջիք նոցա որ յԱրիստաբուլեայ տանէ անտի իցեն։ Ողջո՛յն տաջիք Հերովդիոնեա՛յ ազգականի իմում։ Ողջո՛յն տաջիք այնոցիկ՝ որ ՚ի Նարկիսեայ տանէն իցեն ՚ի Տէր[3608]։
[3608] Ոմանք. Տանէ անտի են... ազգականի իմոյ... ՚ի Նարկիսսայ։
11 Ողջունեցէ՛ք նրանց, որ Արիստաբուղոսի ընտանիքից են: Ողջունեցէ՛ք Հերոդիոնին՝ իմ ազգականին: Ողջունեցէ՛ք նրանց, որ Նարկէսի ընտանիքից են ի Տէր:
11 Բարեւ ըրէք Արիստաբուղոսին տանը։ Բարեւ ըրէք Հերովդիոն իմ ազգականիս։ Բարեւ ըրէք անոնց, որոնք Նարկէսին տունէն են, Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: Приветствуйте Иродиона, сродника моего. Приветствуйте из домашних Наркисса тех, которые в Господе.
16:11  ἀσπάσασθε ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.
16:11. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Ἡρῳδίωνα (to-a-Herodion) τὸν (to-the-one) συγγενῆ (to-together-kindreded) μου. (of-me) ἀσπάσασθε ( Ye-should-have-drawn-along-to ) τοὺς (to-the-ones) ἐκ (out) τῶν (of-the-ones) Ναρκίσσου (of-a-Narkissos) τοὺς (to-the-ones) ὄντας ( to-being ) ἐν (in) κυρίῳ. (unto-Authority-belonged)
16:11. salutate eos qui sunt ex Aristoboli salutate Herodionem cognatum meum salutate eos qui sunt ex Narcissi qui sunt in DominoSalute them that are of Aristobulus' household. Salute Herodian, my kinsman. Salute them that are of Narcissus' household, who are in the Lord.
11. Salute Herodion my kinsman. Salute them of the of Narcissus, which are in the Lord.
16:11. Greet those who are from the household of Aristobulus. Greet Herodian, my kinsman. Greet those who are of the household of Narcissus, who are in the Lord.
16:11. Salute Herodion my kinsman. Greet them that be of the [household] of Narcissus, which are in the Lord.
Salute Herodion my kinsman. Greet them that be of the [household] of Narcissus, which are in the Lord:

11: Приветствуйте Иродиона, сродника моего. Приветствуйте из домашних Наркисса тех, которые в Господе.
16:11  ἀσπάσασθε ἡρῳδίωνα τὸν συγγενῆ μου. ἀσπάσασθε τοὺς ἐκ τῶν ναρκίσσου τοὺς ὄντας ἐν κυρίῳ.
16:11. salutate eos qui sunt ex Aristoboli salutate Herodionem cognatum meum salutate eos qui sunt ex Narcissi qui sunt in Domino
Salute them that are of Aristobulus' household. Salute Herodian, my kinsman. Salute them that are of Narcissus' household, who are in the Lord.
16:11. Greet those who are from the household of Aristobulus. Greet Herodian, my kinsman. Greet those who are of the household of Narcissus, who are in the Lord.
16:11. Salute Herodion my kinsman. Greet them that be of the [household] of Narcissus, which are in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:11: Herodion, my kinsman - Probably another converted Jew. See on Rom 16:7 (note).
Of the household of Narcissus - Probably dead also, as we have supposed Aristobulus to have been at this time.
Which are in the Lord - This might intimate that some of this family were not Christians; those only of that family that were converted to the Lord being saluted. There was a person of the name of Narcissus, who was a freed man of the Emperor Claudius, mentioned by Suetonius in his life of that prince, cap. 37; and by Tacitus, An., lib. xii. cap. 57: but there does not seem any reason to suppose that this was the person designed by St. Paul.
John Gill
16:11 Salute Herodion my kinsman,.... According to the flesh, being of the same nation, a Jew; or of the same tribe, the tribe of Benjamin; or of the same family, and nearly allied in blood to him: though the name is of Attic, or Parthic original, and seems to be a derivative of Herod; this man is reckoned among the seventy disciples, and said to be bishop of Tarsus: See Gill on Lk 10:1.
Greet them that be of the household of Narcissus, which are in the Lord; some have thought, that this Narcissus is the same man that Suetonius (q) and other writers speak of (r), who was secretary to Claudius Caesar; a very great favourite of his, who amassed a great deal of wealth under him, and was raised to great honour and dignity by him: he himself is not saluted, either because he was not at home, which might be the case, if, as Ambrose, or rather Hilary the deacon on the text says, he was a presbyter and abroad, performing his office in foreign parts; or because he was dead, or rather not a believer: if he was the same with Claudius's favourite, he was dead before this time, being miserably put to death by Agrippina (s), the wife of Claudius; and seems to have died a wicked man, and justly punished for his being the cause of the destruction of others, through his calumnies: nor are all of his household saluted, not being all converted persons; it being frequently the method of divine grace to take some of a family, and not all, and bring them to Zion; only those that were "in the Lord", on his heart, and in his hands, secretly represented by him, and united to him, and who were openly in him, being called by his grace, and brought to believe in him, and live upon him.
(q) In Vita Claud sect. 28. (r) Tacitus, Dio, &c. (s) Tacit. Hist. l. 13.
John Wesley
16:11 Those of the family of Aristobulus and Narcissus, who are in the Lord - It seems only part of their families were converted. Probably, some of them were not known to St. Paul by face, but only by character. Faith does not create moroseness, but courtesy, which even the gravity of an apostle did not hinder.
Robert Jamieson, A. R. Fausset and David Brown
16:11 Salute Herodion, my kinsman--(See on Rom 16:7).
Greet them that be of the household of Narcissus, which are in the Lord--which implies that others in his house, including probably himself, were not Christians.
16:1216:12: Ողջո՛յն տաջիք Տրիփոսեայ եւ Տրիփոնեայ, վաստակաւորաց ՚ի Տէր։ Ողջո՛յն տաջիք Պերսիդեայ սիրելւոյ, որ բազում վաստակս վաստակեաց ՚ի Տէր[3609]։ [3609] Օրինակ մի. Ողջոյն տաջիք Արփոսեայ եւ Ողարիգենեայ վաստակաւորաց կանանցն ՚ի Տէր... Պերսիդեայ կնոջ սիրելւոյ։
12 Ողջունեցէ՛ք Տրիփոսին եւ Տրիփոնին՝ Տիրոջ գործի համար վաստակ ունեցողներին: Ողջունեցէ՛ք սիրելի Պերսիդէին, որ Տիրոջ համար բազում յոգնութիւններ կրեց:
12 Բարեւ ըրէք Տրիփոնէին ու Տրիփոսէին, Տէրոջմով աշխատողներուն։ Բարեւ ըրէք Պերսիդէ սիրելիին, որ շատ աշխատեցաւ, Տէրոջմով։
Ողջոյն տաջիք Տրիփոսեայ եւ Տրիփոնեայ վաստակաւորաց ի Տէր: Ողջոյն տաջիք Պերսիդեայ սիրելւոյ, որ բազում վաստակս վաստակեաց ի Տէր:

16:12: Ողջո՛յն տաջիք Տրիփոսեայ եւ Տրիփոնեայ, վաստակաւորաց ՚ի Տէր։ Ողջո՛յն տաջիք Պերսիդեայ սիրելւոյ, որ բազում վաստակս վաստակեաց ՚ի Տէր[3609]։
[3609] Օրինակ մի. Ողջոյն տաջիք Արփոսեայ եւ Ողարիգենեայ վաստակաւորաց կանանցն ՚ի Տէր... Պերսիդեայ կնոջ սիրելւոյ։
12 Ողջունեցէ՛ք Տրիփոսին եւ Տրիփոնին՝ Տիրոջ գործի համար վաստակ ունեցողներին: Ողջունեցէ՛ք սիրելի Պերսիդէին, որ Տիրոջ համար բազում յոգնութիւններ կրեց:
12 Բարեւ ըրէք Տրիփոնէին ու Տրիփոսէին, Տէրոջմով աշխատողներուն։ Բարեւ ըրէք Պերսիդէ սիրելիին, որ շատ աշխատեցաւ, Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: Приветствуйте Трифену и Трифосу, трудящихся о Господе. Приветствуйте Персиду возлюбленную, которая много потрудилась о Господе.
16:12  ἀσπάσασθε τρύφαιναν καὶ τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ. ἀσπάσασθε περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ.
16:12. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Τρύφαιναν (to-a-Trufaina) καὶ (and) Τρυφῶσαν (to-a-Trufosa) τὰς (to-the-ones) κοπιώσας ( to-fell-belonging-unto ) ἐν (in) κυρίῳ. (unto-Authority-belonged) ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Περσίδα (to-a-Persida) τὴν (to-the-one) ἀγαπητήν, (to-excessed-off-unto,"ἥτις (which-a-one) πολλὰ ( to-much ) ἐκοπίασεν (it-fell-belonged-unto) ἐν (in) κυρίῳ. (unto-Authority-belonged)
16:12. salutate Tryfenam et Tryfosam quae laborant in Domino salutate Persidam carissimam quae multum laboravit in DominoSalute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
12. Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis the beloved, which laboured much in the Lord.
16:12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, most beloved, who has labored much in the Lord.
16:12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord:

12: Приветствуйте Трифену и Трифосу, трудящихся о Господе. Приветствуйте Персиду возлюбленную, которая много потрудилась о Господе.
16:12  ἀσπάσασθε τρύφαιναν καὶ τρυφῶσαν τὰς κοπιώσας ἐν κυρίῳ. ἀσπάσασθε περσίδα τὴν ἀγαπητήν, ἥτις πολλὰ ἐκοπίασεν ἐν κυρίῳ.
16:12. salutate Tryfenam et Tryfosam quae laborant in Domino salutate Persidam carissimam quae multum laboravit in Domino
Salute Tryphaena and Tryphosa, who labour in the Lord. Salute Persis, the dearly beloved, who hath much laboured in the Lord.
16:12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, most beloved, who has labored much in the Lord.
16:12. Salute Tryphena and Tryphosa, who labour in the Lord. Salute the beloved Persis, which laboured much in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:12: Tryphena and Tryphosa - Two holy women, who it seems were assistants to the apostle in his work, probably by exhorting, visiting the sick, etc. Persis was another woman, who it seems excelled the preceding; for, of her it is said, she labored much in the Lord. We learn from this, that Christian women, as well as men, labored in the ministry of the word. In those times of simplicity all persons, whether men or women, who had received the knowledge of the truth, believed it to be their duty to propagate it to the uttermost of their power. Many have spent much useless labor in endeavoring to prove that these women did not preach. That there were some prophetesses, as well as prophets in the Christian Church, we learn; and that a woman might pray or prophesy, provided she had her head covered, we know; and that whoever prophesied spoke unto others to edification, exhortation, and comfort, St. Paul declares, Co1 14:3. And that no preacher can do more, every person must acknowledge; because to edify, exhort, and comfort, are the prime ends of the Gospel ministry. If women thus prophesied, then women preached. There is, however, much more than this implied in the Christian ministry, of which men only, and men called of God, are capable.
Albert Barnes: Notes on the Bible - 1834
16:12: Tryphena and Tryphosa - These names, with the participle rendered "who labor," are in the feminine gender, and these were probably two holy women, who performed the function of deaconesses, or who ministered to the sick, and who with Persia, thus by example, and perhaps by instruction, labored to promote the spread of Christianity. Pious females, then, as now, were able to do much in their proper sphere to extend the truths and blessings of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: labour: Mat 9:38; Co1 15:10, Co1 15:58, Co1 16:16; Col 1:29, Col 4:12; Th1 1:3, Th1 5:12, Th1 5:13; Ti1 4:10, Ti1 5:17, Ti1 5:18; Heb 6:10, Heb 6:11
John Gill
16:12 Salute Tryphena and Tryphosa, who labour in the Lord,.... These two were women, and are said to be noble women of Iconium, whom the apostle converted there, and afterwards went to Rome the names are Greek (t), though they might be Jewish women, since Tryphon is the name of a man among the Jews. Trypho, the famous Jew, with whom Justin Martyr had his dialogue, is well known, and perhaps is the same with R. Tarphon, or Tryphon, so often mentioned in the Misnic and Talmudic writings: however, as these were women, their labour cannot be understood of their labouring in the word of the Lord, or in the public ministry of it, since this was forbid by the apostle, and therefore would never commend them on account of it; but of their great usefulness and indefatigableness, in serving the interest of their dear Lord with their purses; in relieving the poor of the church, in entertaining and supplying the ministers of the Gospel, as well as by their private instructions, exhortations, and giving an account of their own experience, whereby they might greatly encourage, edify, and strengthen young converts, and other Christians, as Priscilla with her husband did; and were unwearied in doing everything that they were capable of, in promoting the Gospel and kingdom of Christ:
salute the beloved Persis, which laboured much in the Lord; who being a woman also, and perhaps of Persic original, and might have her name from her country; her labour must be understood of the same kind with the former, only with this addition, that she abounded and exceeded in it; she is said by the Syriac scholiast to be the wife of Rufus, mentioned in Rom 16:13.
(t) Vid. Gutherleth. Animadv. Philolog. in Inscript. Smyrn. p. 115, &c.
John Wesley
16:12 Salute Tryphena and Tryphosa - Probably they were two sisters.
Robert Jamieson, A. R. Fausset and David Brown
16:12 Salute Tryphena and Tryphosa, who labour in the Lord--two active women.
Salute the beloved Persis--another woman.
which laboured much in the Lord--referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labors--yet within the sphere competent to woman--as Priscilla bestowed on Apollos and others (Acts 18:18).
16:1316:13: Ողջո՛յն տաջիք Ռուփայ ընտրելոյ ՚ի Տէր, եւ մօր նորա եւ իմոյ[3610]։ [3610] Ոմանք. Ռուփեայ ընտրե՛՛։
13 Ողջունեցէ՛ք Ռուփոսին՝ ընտրեալին ի Տէր, եւ նրա մօրը, որ իմ մայրն էլ է:
13 Բարեւ ըրէք Ռուփոսին, Տէրոջմով ընտրուածին ու անոր մօրը եւ իմինիս։
Ողջոյն տաջիք Ռուփայ ընտրելոյ ի Տէր, եւ մօր նորա եւ իմոյ:

16:13: Ողջո՛յն տաջիք Ռուփայ ընտրելոյ ՚ի Տէր, եւ մօր նորա եւ իմոյ[3610]։
[3610] Ոմանք. Ռուփեայ ընտրե՛՛։
13 Ողջունեցէ՛ք Ռուփոսին՝ ընտրեալին ի Տէր, եւ նրա մօրը, որ իմ մայրն էլ է:
13 Բարեւ ըրէք Ռուփոսին, Տէրոջմով ընտրուածին ու անոր մօրը եւ իմինիս։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: Приветствуйте Руфа, избранного в Господе, и матерь его и мою.
16:13  ἀσπάσασθε ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ.
16:13. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Ῥοῦφον (to-a-Roufos) τὸν (to-the-one) ἐκλεκτὸν (to-forthed-out) ἐν (in) κυρίῳ (unto-Authority-belonged) καὶ (and) τὴν (to-the-one) μητέρα (to-a-mother) αὐτοῦ (of-it) καὶ (and) ἐμοῦ. (of-ME)
16:13. salutate Rufum electum in Domino et matrem eius et meamSalute Rufus, elect in the Lord, and his mother and mine.
13. Salute Rufus the chosen in the Lord, and his mother and mine.
16:13. Greet Rufus, elect in the Lord, and his mother and mine.
16:13. Salute Rufus chosen in the Lord, and his mother and mine.
Salute Rufus chosen in the Lord, and his mother and mine:

13: Приветствуйте Руфа, избранного в Господе, и матерь его и мою.
16:13  ἀσπάσασθε ῥοῦφον τὸν ἐκλεκτὸν ἐν κυρίῳ καὶ τὴν μητέρα αὐτοῦ καὶ ἐμοῦ.
16:13. salutate Rufum electum in Domino et matrem eius et meam
Salute Rufus, elect in the Lord, and his mother and mine.
16:13. Greet Rufus, elect in the Lord, and his mother and mine.
16:13. Salute Rufus chosen in the Lord, and his mother and mine.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Избранного в Господе, т. е. выдающегося по своим христианским добродетелям.
Adam Clarke: Commentary on the Bible - 1831
16:13: Rufus, chosen in the Lord - Τον εκλεκον, one of great excellence in Christianity; a choice man, as we would say. So the word εκλεκτος often signifies. Psa 78:31 : They smote τους εκλεκτους, the chosen men that were of Israel. So εκλεκτα μνημεια are choice sepulchres, Gen 23:6 : εκλεκτα των δωρων choice gifts, Deu 12:11; and ανδρες εκλεκτοι, choice men, Jdg 20:16. By the same use of the word, the companions of Paul and Barnabas are termed chosen men, εκλεξαμενους ανδρας, persons in whom the Church of God could confide. See Whitby.
His mother and mine - It is not likely that the mother of Rufus was the mother of Paul; but while she was the natural mother of the former, she acted as a mother to the latter. We say of a person of this character, that she is a motherly woman. Among the ancients, he or she who acted a kind, instructing, and indulgent part to another, was styled the father or mother of such a one. So Terence: -
Natura tu illi pater es, consiliis ego.
Adelphi, Act. i. scen. 2, ver. 47.
Thou art his father by nature, I by instruction.
Albert Barnes: Notes on the Bible - 1834
16:13: Chosen in the Lord - "Elect" in the Lord; that is, a chosen follower of Christ.
And his mother and mine - "His mother in a literal sense, and mine in a figurative one." An instance of the delicacy and tenderness of Paul; of his love for this disciple and his mother, as if he were of the same family. Religion binds the hearts of all who embrace it tenderly together. It makes them feel that they are one great family, united by tender ties, and joined by special attachments. See what the Lord Jesus declared in Mat 12:47-50, and his tender address to John when he was on the cross; Joh 19:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: Rufus: Mar 15:21
chosen: Mat 20:16; Joh 15:16; Eph 1:4; Th2 2:13; Jo2 1:1
his: Mat 12:49, Mat 12:50; Mar 3:35; Joh 19:27; Ti1 5:2
John Gill
16:13 Salute Rufus chosen in the Lord,.... This was a Roman name; frequent mention is made Jewish writings (u) of one Turnus Rufus, a Roman officer, that destroyed the temple, and ploughed up the city of Jerusalem; the name was in use among the Cyrenians, for one of the sons of Simon of Cyrene, whom the Jews compelled to carry the cross of Christ, was so called, Mk 15:21; and some have thought that the same person is here meant, nor is it unlikely; he is said to be one of the seventy disciples, and to be bishop of Thebes; See Gill on Lk 10:1. The apostle knew him, and that as one "chosen in the Lord"; meaning either that he was a choice believer in Christ, an excellent Christian, one of the highest form; for though all true believers have like precious faith, yet some are strong, and others weak, in the exercise of it; this man was eminent for his faith in Christ: or he might be one that was chosen to some office in the church, as to that of a deacon, or pastor; though had this been the case, it is much the particular office was not mentioned: rather therefore this is to be understood of his being chosen in Christ to grace and glory and that from all eternity; for the phrase is only used in one place more, Eph 1:4; and there most manifestly designs the election of persons in Christ, before the foundation of the world; which election is made not "for" Christ, or the sake of his merits, his blood, righteousness and sacrifice, which have no causal influence on this act, and which purely arises from the love and grace of God; nor merely "by" him as God equal with the Father, though this is true; but "in" him, as the head and representative of the chosen ones: this instance, as others, shows that election is not of nations, nor churches, but of particular persons; and so expresses the distinguishing, free, and sovereign grace of God in it, that one and not another should be chosen; though these are on an equal foot, and so not owing to foreseen faith, holiness, and good works. The apostle knew this man to be a chosen vessel, not by immediate revelation, or divine inspiration, but by his faith in Christ, and love to him, and by the power of the Gospel on him; and so may anyone know himself, or another man hereby to be chosen, and ought in a judgment of charity so to think of him, as long as his life is agreeably to his profession; see Th1 1:4. The apostle not only salutes this man, but his mother also, who doubtless was a believer in Christ, and highly respected by him:
and his mother and mine; the mother of Rufus in nature, and his mother in affection; and who very probably had endeared herself to the apostle by some kind offices, which she, as a Christian, had performed towards him; for the apostle cannot mean his own natural mother, besides Rufus's, whom he salutes, and whom Anselm on the place suggests might be at Rome; since it can hardly be thought he would have passed the mention of her in so transient a manner.
(u) T. Hieros. Taanioth, fol. 69. 2. T. Bab. Nedar. fol. 50. 2. Avoda Zara, fol. 20. 1. & Sanhedrin, fol. 65. 2. Juchasin, fol. 36. 2.
John Wesley
16:13 Salute Rufus - Perhaps the same that is mentioned, Mk 15:21. And his mother and mine - This expression may only denote the tender care which Rufus's mother had taken of him.
Robert Jamieson, A. R. Fausset and David Brown
16:13 Salute Rufus, chosen--"the chosen"
in the Lord--meaning, not "who is one of the elect," as every believer is, but "the choice" or "precious one" in the Lord. (See 1Pet 2:4; 2Jn 1:13). We read in Mk 15:21 that Simon of Cyrene, who was compelled to bear our Lord's cross, was "the father of Alexander and Rufus." From this we naturally conclude that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very "Rufus"; in which case our interest is deepened by what immediately follows about his mother.
and--salute.
his mother and mine--The apostle calls her "his own mother," not so much as our Lord calls every elderly woman believer His mother (Mt 12:49-50), but in grateful acknowledgment of her motherly attentions to himself, bestowed no doubt for his Master's sake, and the love she bore to his honored servants. To us it seems altogether likely that the conversion of Simon the Cyrenian dated from that memorable day when "passing [casually] by, as he came from the country" (Mk 15:21), "they compelled him to bear the" Saviour's cross. Sweet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs together of the grace of life" (1Pet 3:7), as they told their two sons, Alexander and Rufus, what honor had unwittingly been put upon their father at that hour of deepest and dearest moment to all Christians, might be blessed to the inbringing of both of them to Christ. In this case, supposing the elder of the two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with his mother, how instructive and beautiful is the testimony here borne to her!
16:1416:14: Ողջո՛յն տաջիք Ասիւնկրիտեայ, Փլեգոնտեայ, Երմեայ, Պատրովբայ, Երմեայ, եւ որ ընդ նոսա եղբարք իցեն[3611]։ [3611] Ոմանք. Ասինկրինտեայ, Փղենգոնտեայ, Պատրոբայ Երմայ։
14 Ողջունեցէ՛ք Ասիւնկրիտոսին, Փղեգոնտին, Երմասին, Պատրոբային, Երմէսին եւ այն եղբայրներին, որ նրանց հետ են:
14 Բարեւ ըրէք Ասինկրիտոսին, Փղեգոնին, Երմասին, Պատրոբային, Երմէսին ու անոնց հետ եղող եղբայրներուն.
Ողջոյն տաջիք Ասիւնկրիտեայ, Փղեգոնտեայ, Երմայ, Պատրոբայ, Երմեայ, եւ որ ընդ նոսա եղբարք իցեն:

16:14: Ողջո՛յն տաջիք Ասիւնկրիտեայ, Փլեգոնտեայ, Երմեայ, Պատրովբայ, Երմեայ, եւ որ ընդ նոսա եղբարք իցեն[3611]։
[3611] Ոմանք. Ասինկրինտեայ, Փղենգոնտեայ, Պատրոբայ Երմայ։
14 Ողջունեցէ՛ք Ասիւնկրիտոսին, Փղեգոնտին, Երմասին, Պատրոբային, Երմէսին եւ այն եղբայրներին, որ նրանց հետ են:
14 Բարեւ ըրէք Ասինկրիտոսին, Փղեգոնին, Երմասին, Պատրոբային, Երմէսին ու անոնց հետ եղող եղբայրներուն.
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: Приветствуйте Асинкрита, Флегонта, Ерма, Патрова, Ермия и других с ними братьев.
16:14  ἀσπάσασθε ἀσύγκριτον, φλέγοντα, ἑρμῆν, πατροβᾶν, ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς.
16:14. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Ἀσύνκριτον, (to-an-Asunkritos,"Φλέγοντα, (to-a-Flegon,"Ἑρμῆν, (to-a-Hermes,"Πατρόβαν, (to-a-Patroban,"Ἑρμᾶν, (to-a-Hermas,"καὶ (and) τοὺς (to-the-ones) σὺν (together) αὐτοῖς (unto-them) ἀδελφούς . ( to-brethrened )
16:14. salutate Asyncritum Flegonta Hermen Patrobam Hermam et qui cum eis sunt fratresSalute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
14. Salute Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brethren that are with them.
16:14. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.
16:14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them:

14: Приветствуйте Асинкрита, Флегонта, Ерма, Патрова, Ермия и других с ними братьев.
16:14  ἀσπάσασθε ἀσύγκριτον, φλέγοντα, ἑρμῆν, πατροβᾶν, ἑρμᾶν, καὶ τοὺς σὺν αὐτοῖς ἀδελφούς.
16:14. salutate Asyncritum Flegonta Hermen Patrobam Hermam et qui cum eis sunt fratres
Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes: and the brethren that are with them.
16:14. Greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers who are with them.
16:14. Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brethren which are with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:14: Salute Asyncritus, etc. - Who these were we know not. Hermas was probably the same to whom a work called the Shepherd is attributed; a work with this title is still extant, and may be found among the writings of the apostolical fathers. But it is in vain to look for identity of persons in similarity of names; for, among the Greeks and Romans at this time there were many persons who bore the same names mentioned in this chapter.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: and: Rom 8:29; Col 1:2; Heb 3:1; Pe1 1:22, Pe1 1:23
John Gill
16:14 Salute Asyncritus, Phlegon, Hermas, Patrobas, Hermes,.... The two first of these names are Greek, and the persons called by them, with Herodion before mentioned, are taken notice of in the Roman martyrology, as disciples of the apostle; Asyncritus is said to be bishop of Hyrcania, and Phlegon of Marathon, and both of the seventy disciples; See Gill on Lk 10:1; Hermas is said to be bishop of Philippi, or Aquileia, and brother of Pope Pius the First, and to be the author of the book called Pastor, or the Shepherd, cited by many of the ancients; but all is doubtful and uncertain. Patrobas is a Roman name, Martial makes mention of it (w); it seems to be composed of the Greek word or the Latin "pater", and the Syriac "Abba", and signifies the same as the other two. This man might be a Jew, whose name was Abba; we often read of R. Abba in the Jewish writings (x), and as the Jews were wont to have two names, the one Gentile, the other Jewish, Pater might be this man's Gentile name, and Abba his Jewish one, and both being put together, by contraction be called "Patrobas"; he is said to be of the seventy disciples, and to be bishop of Puteoli; See Gill on Lk 10:1. The last of them, Hermes, is a Greek name, the same with Mercurius, which the Lystrians called Paul by, in Acts 14:12, who he was is not known; he is also mentioned among the seventy disciples, and said to be bishop of Dalmatia:
and the brethren which are with them; these seem to have lived together, with others who were their brethren, not in a natural but spiritual relation, and whom the apostle owned and loved as such.
(w) Epigr. l. 2. ep. 27. (x) Juchasin, fol. 70. 1, &c.
John Wesley
16:14 Salute Asyncritus, Phlegon, &c. - He seems to join those together, who were joined by kindred, nearness of habitation, or any other circumstance. It could not but encourage the poor especially, to be saluted by name, who perhaps did not know that the apostle bad ever heard of them. It is observable, that whilst the apostle forgets none who are worthy, yet he adjusts the nature of his salutation to the degrees of worth in those whom he salutes.
Robert Jamieson, A. R. Fausset and David Brown
16:14 Salute Asyncritus, &c.--These have been thought to be the names of ten less notable Christians than those already named. But this will hardly be supposed if it be observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, "and the brethren which are with them," while after the second pair we have the words, "and all the saints which are with them." This perhaps hardly means that each of the five in both pairs had "a church at his house," else probably this would have been more expressly said. But at least it would seem to indicate that they were each a center of some few Christians who met at his house--it may be for further instruction, for prayer, for missionary purposes, or for some other Christian objects. These little peeps into the rudimental forms which Christian fellowship first took in the great cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the church at Rome, both as to its membership and its varied activities, probably by Priscilla and Aquila.
16:1516:15: Ողջո՛յն տաջիք Փիլողոգեայ, եւ Յուլեայ, Ներեայ, եւ քեռ նորա Ողիմպիայ, եւ որ ընդ նոսա սուրբք ամենեքին իցեն[3612]։ [3612] Յօրինակին. Եւ քեռ նորա Իւոլիմպիայ։ Ուր ոմանք. Ուղիմպեայ։
15 Ողջունեցէ՛ք Փիղողոգոսին եւ Յուղիային, Ներէոսին ու նրա քրոջը եւ Ողիմպիային ու այն բոլոր սրբերին, որ նրանց հետ են:
15 Բարեւ ըրէք Փիղողոգոսին ու Յուլիային, Ներէոսին ու անոր քրոջը եւ Ողիմպասին ու անոնց հետ եղող բոլոր սուրբերուն։
Ողջոյն տաջիք Փիղողոգեայ, եւ Յուղեայ, Ներեայ եւ քեռ նորա, եւ Ողիմպեայ, եւ որ ընդ նոսա սուրբք ամենեքին իցեն:

16:15: Ողջո՛յն տաջիք Փիլողոգեայ, եւ Յուլեայ, Ներեայ, եւ քեռ նորա Ողիմպիայ, եւ որ ընդ նոսա սուրբք ամենեքին իցեն[3612]։
[3612] Յօրինակին. Եւ քեռ նորա Իւոլիմպիայ։ Ուր ոմանք. Ուղիմպեայ։
15 Ողջունեցէ՛ք Փիղողոգոսին եւ Յուղիային, Ներէոսին ու նրա քրոջը եւ Ողիմպիային ու այն բոլոր սրբերին, որ նրանց հետ են:
15 Բարեւ ըրէք Փիղողոգոսին ու Յուլիային, Ներէոսին ու անոր քրոջը եւ Ողիմպասին ու անոնց հետ եղող բոլոր սուրբերուն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: Приветствуйте Филолога и Юлию, Нирея и сестру его, и Олимпана, и всех с ними святых.
16:15  ἀσπάσασθε φιλόλογον καὶ ἰουλίαν, νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους.
16:15. ἀσπάσασθε ( Ye-should-have-drawn-along-to ) Φιλόλογον (to-a-Filologos) καὶ (and) Ἰουλίαν, (to-an-Ioulia,"Νηρέα (to-a-Nereus) καὶ (and) τὴν (to-the-one) ἀδελφὴν (to-brethrened) αὐτοῦ, (of-it,"καὶ (and) Ὀλυμπᾶν, (to-an-Olumpas,"καὶ (and) τοὺς (to-the-ones) σὺν (together) αὐτοῖς (unto-them) πάντας ( to-all ) ἁγίους . ( to-hallow-belonged )
16:15. salutate Filologum et Iuliam Nereum et sororem eius et Olympiadem et omnes qui cum eis sunt sanctosSalute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
15. Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.
16:15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
16:15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them:

15: Приветствуйте Филолога и Юлию, Нирея и сестру его, и Олимпана, и всех с ними святых.
16:15  ἀσπάσασθε φιλόλογον καὶ ἰουλίαν, νηρέα καὶ τὴν ἀδελφὴν αὐτοῦ, καὶ ὀλυμπᾶν, καὶ τοὺς σὺν αὐτοῖς πάντας ἁγίους.
16:15. salutate Filologum et Iuliam Nereum et sororem eius et Olympiadem et omnes qui cum eis sunt sanctos
Salute Philologus and Julia, Nereus and his sister, and Olympias: and all the saints that are with them.
16:15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them.
16:15. Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:15: Salute Philologus, etc. - Of these several persons, though much has been conjectured, nothing certain is known. Even the names of some are so ambiguous that we know not whether they were men or women. They were persons well known to St. Paul, and undoubtedly were such as had gone from different places where the apostle had preached to sojourn or settle at Rome. One thing we may remark, that there is no mention of St. Peter, who, according to the Roman and papistical catalogue of bishops, must have been at Rome at this time; if he were not now at Rome, the foundation stone of Rome's ascendancy, of Peter's supremacy, and of the uninterrupted succession, is taken away, and the whole fabric falls to the ground. But if Peter were at Rome at this time, Paul would have sent his salutations to him in the first place; and if Peter were there, he must have been there, according to the papistical doctrine, as bishop and vicar of Jesus Christ; but if he were there, is it likely that he should have been passed by, while Andronicus and Junia are mentioned as of note among the apostles, Rom 16:7, and that St. Paul should call on the people to remedy the disorders that had crept in among themselves; should not these directions have been given to Peter, the head of the Church? And if there were a Church, in the papistical sense of the word, founded there, of which Peter was the head, is it likely that that Church should be in the house of Priscilla and Aquila, Rom 16:5. But it is a loss of time to refute such ridiculous and groundless pretensions. It is very likely that Peter, so far from being universal bishop at Rome, never saw the city in his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: and all: Rom 16:2, Rom 1:7; Isa 60:21; Eph 1:1; Pe1 1:2
John Gill
16:15 Salute Philologus, and Julia,.... The first of these is a Greek name, and the name of a man, and signifies a lover of learning. This name Atteius assumed to himself, which Eratosthenes had done before him, because of his great learning (y); this man is reckoned among the seventy disciples, and is said to be bishop of Sinope: See Gill on Lk 10:1. Julia is a woman's name, and Roman, probably the wife of the former; one of Stephens's copies read, "Junia":
Nereus, and his sister, and Olympas, and all the saints which are with them; who all dwelt together also in one family; and were saints, by separation, imputation, and the effectual calling; were called to be saints, and lived as such, and had a place in the apostle's affections on that account: Nerio, or Neriene, according to Gellius (z), was a name with the Sabines, signifying "strength", from whence came Nero; and Olympas is the same with Olympius, said to be of the seventy disciples, and a Roman martyr; See Gill on Lk 10:1. It deserves some notice, that among all the persons here mentioned by name, known by the apostle to be at Rome, that he takes no notice of Peter; which surely he would have done, had he been, as the Papists say, bishop of Rome, and resided there.
(y) Suetonius de illustr. Gram. c. 10. (z) Noct. Attic, l. 13. c. 22.
John Wesley
16:15 Salute all the saints - Had St. Peter been then at Rome, St. Paul would doubtless have saluted him by name; since no one in this numerous catalogue was of an eminence comparable to his. But if he was not then at Rome, the whole Roman tradition, with regard to the succession of their bishops, fails in the most fundamental article.
16:1616:16: Ողջո՛յն տաջիք միմեանց ՚ի համբոյր սրբութեան։ Ողջո՛յն տան ձեզ ամենայն եկեղեցիք Քրիստոսի։ էզ
16 Ողջունեցէ՛ք միմեանց սուրբ համբոյրով: Քրիստոսի բոլոր եկեղեցիները ողջունում են ձեզ:
16 Բարեւ ըրէք իրարու սրբութեան համբոյրով։ Բարեւ կ’ընեն ձեզի Քրիստոսին [բոլոր] եկեղեցիները։
Ողջոյն տաջիք միմեանց ի համբոյր սրբութեան. ողջոյն տան ձեզ [47]ամենայն եկեղեցիք Քրիստոսի:

16:16: Ողջո՛յն տաջիք միմեանց ՚ի համբոյր սրբութեան։ Ողջո՛յն տան ձեզ ամենայն եկեղեցիք Քրիստոսի։ էզ
16 Ողջունեցէ՛ք միմեանց սուրբ համբոյրով: Քրիստոսի բոլոր եկեղեցիները ողջունում են ձեզ:
16 Բարեւ ըրէք իրարու սրբութեան համբոյրով։ Բարեւ կ’ընեն ձեզի Քրիստոսին [բոլոր] եկեղեցիները։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: Приветствуйте друг друга с целованием святым. Приветствуют вас все церкви Христовы.
16:16  ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ.
16:16. Ἀσπάσασθε ( Ye-should-have-drawn-along-to ) ἀλλήλους ( to-one-to-other ) ἐν (in) φιλήματι (unto-a-caring-to) ἁγίῳ. (unto-hallow-belonged) Ἀσπάζονται ( they-draw-along-to ) ὑμᾶς (to-ye,"αἱ (the-ones) ἐκκλησίαι (callings-out-unto) πᾶσαι ( all ) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
16:16. salutate invicem in osculo sancto salutant vos omnes ecclesiae ChristiSalute one another with an holy kiss. All the churches of Christ salute you.
16. Salute one another with a holy kiss. All the churches of Christ salute you.
16:16. Greet one another with a holy kiss. All the churches of Christ greet you.
16:16. Salute one another with an holy kiss. The churches of Christ salute you.
Salute one another with an holy kiss. The churches of Christ salute you:

16: Приветствуйте друг друга с целованием святым. Приветствуют вас все церкви Христовы.
16:16  ἀσπάσασθε ἀλλήλους ἐν φιλήματι ἁγίῳ. ἀσπάζονται ὑμᾶς αἱ ἐκκλησίαι πᾶσαι τοῦ χριστοῦ.
16:16. salutate invicem in osculo sancto salutant vos omnes ecclesiae Christi
Salute one another with an holy kiss. All the churches of Christ salute you.
16:16. Greet one another with a holy kiss. All the churches of Christ greet you.
16:16. Salute one another with an holy kiss. The churches of Christ salute you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: По прочтении послания, читатели должны приветствовать и друг друга священным лобзанием, которое служило в древности на Востоке выражением приветствия при встрече и расставании (1Пет. 5:14; Апостол. пост. 11:57, 12; 8:5, 5). Оно называется святым, как выражающее дух христианского единения. - Все церкви. Очень возможно, что действительно все Церкви восточные, знавшие о том, что Апостол пишет послание в Рим и сам собирается туда, просили его передать и их приветствие Церкви Рима, столицы империи.
Adam Clarke: Commentary on the Bible - 1831
16:16: Salute one another with a holy kiss - In those early times the kiss, as a token of peace, friendship, and brotherly love, was frequent among all people; and the Christians used it in their public assemblies, as well as in their occasional meetings. This was at last laid aside, not because it was abused, but because, the Church becoming very numerous, the thing was impossible. In some countries the kiss of friendship is still common; and in such countries it is scarcely ever abused, nor is it an incentive to evil, because it is customary and common. Shaking of hands is now substituted for it in almost all Christian congregations.
The Churches of Christ salute you - The word πασαι, All, is added here by some of the most reputable MSS. and principal versions; and Griesbach has received it into his text. St. Paul must mean, here, that all the Churches in Greece and Asia, through which he had passed, in which the faith of the Christians at Rome was known, spoke of them affectionately and honourably; and probably knowing the apostle's design of visiting Rome, desired to be kindly remembered to the Church in that city.
Albert Barnes: Notes on the Bible - 1834
16:16: Salute one another - Greet one another in an affectionate mannner; that is, treat each other with kindness and love, and evince all proper marks of affection.
With an holy kiss - This mode of salutation has been practiced at all times; and particularly in eastern nations. It was even practiced by "men;" see the note at Luk 22:47-48. The use of the word "holy" here serves to denote that Paul intended it as an expression of "Christian" affection; and to guard against all improper familiarity and scandal. It was common, according to Justin Martyr (Apology), for the early Christians to practice it in their religious assemblies.
The churches of Christ - That is, the churches in the vicinity of the place where the apostle wrote this Epistle; probably the churches particularly in Achaia.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: with: Act 20:37; Co1 16:20; Co2 13:12; Th1 5:26; Pe1 5:14
The: Rom 16:4
Geneva 1599
16:16 Salute one another with an holy (e) kiss. The churches of Christ salute you.
(e) He calls that a holy kiss which proceeds from a heart that is full of that holy love: now this is to be understood as referring to the manner used in those days.
John Gill
16:16 Salute one another with an holy kiss,.... Christian salutation is a wishing all temporal, spiritual, and eternal happiness, to one another; and which, as it should be mutual, should be also hearty and sincere, and this is meant by the "holy kiss"; the allusion is to a common custom in most nations, used by friends at meeting or parting, to kiss each other, in token of their hearty love, and sincere affection and friendship for each other; and is called "holy", to distinguish it from an unchaste and lascivious one; and from an hypocritical and deceitful one, such an one as Joab gave to Amasa, when, inquiring of his health, he took him by the beard to kiss him, and stabbed him under the fifth rib, 2Kings 20:9; and as Judas, who cried, hail master, to Christ, and kissed him, and betrayed him into the hands of his enemies, Mt 26:49. I say, it is an allusion to this custom, for it is only an allusion; the apostle did not mean that any outward action should be made use of, only that their Christian salutations should not be mere complaisance, or expressed by bare words, and outward gestures and actions, either of the hand or mouth; but that they should spring from real love and true friendship, and be without dissimulation, hearty and sincere:
the churches of Christ salute you. The Vulgate Latin, Syriac, Arabic, and Ethiopic versions read, "all the churches"; that is, in Greece, or in the neighbourhood where the apostle was, and who might know of his writing to this church, and thereby send their Christian salutations to it; or if they did not know of his writing, yet as he knew their sincere affections, and hearty good will to this church, and the members of it, he in their names sent greetings to them: this shows the communion of churches, and how they ought to wish and sincerely desire each other's welfare.
John Wesley
16:16 Salute one another with an holy kiss - Termed by St. Peter, "the kiss of love," 1Pet 5:14. So the ancient Christians concluded all their solemn offices; the men saluting the men, and the women the women. And this apostolical custom seems to have continued for some ages in all Christian churches.
Robert Jamieson, A. R. Fausset and David Brown
16:16 Salute one another with an holy kiss--So 1Cor 16:20; Th1 5:26; 1Pet 5:14. The custom prevailed among the Jews, and doubtless came from the East, where it still obtains. Its adoption into the Christian churches, as the symbol of a higher fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his epistle, with its salutations, they should in this manner expressly testify their Christian affection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and continued long in use. In such matters, however, the state of society and the peculiarities of different places require to be studied.
The churches of Christ salute you--The true reading is, "All the churches"; the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Romans in what affectionate esteem they were held by the churches generally; all that knew he was writing to Rome having expressly asked their own salutations to be sent to them. (See Rom 16:19).
16:1716:17: Աղաչեմ զձեզ ե՛ղբարք, գիտե՛լ զայնպիսիսն, որ հերձուա՛ծս եւ գայթագղութիւնս առնիցեն արտաքոյ վարդապետութեանն՝ զոր դուքն ուսարուք. եւ խորշեցարո՛ւք ՚ի նոցանէ։
17 Աղաչում եմ ձեզ, եղբայրնե՛ր, ո՛ւշ դրէք այնպիսիներին, որ հերձուածներ եւ գայթակղութիւններ են առաջ բերում այն վարդապետութիւնից դուրս, որը դուք սովորել էք. եւ խորշեցէ՛ք նրանցից,
17 Կ’աղաչեմ ձեզի, եղբայրնե՛ր, որ ճանչնաք անոնք, որոնք ձեր սորված վարդապետութենէն դուրս բաժանում կը յառաջացնեն ու գայթակղութիւններ կ’ընեն։ Անոնցմէ ետ կեցէք։
Աղաչեմ զձեզ, եղբարք, գիտել զայնպիսիսն որ հերձուածս եւ գայթակղութիւնս առնիցեն արտաքոյ վարդապետութեանն զոր դուքն ուսարուք. եւ խորշեցարուք ի նոցանէ:

16:17: Աղաչեմ զձեզ ե՛ղբարք, գիտե՛լ զայնպիսիսն, որ հերձուա՛ծս եւ գայթագղութիւնս առնիցեն արտաքոյ վարդապետութեանն՝ զոր դուքն ուսարուք. եւ խորշեցարո՛ւք ՚ի նոցանէ։
17 Աղաչում եմ ձեզ, եղբայրնե՛ր, ո՛ւշ դրէք այնպիսիներին, որ հերձուածներ եւ գայթակղութիւններ են առաջ բերում այն վարդապետութիւնից դուրս, որը դուք սովորել էք. եւ խորշեցէ՛ք նրանցից,
17 Կ’աղաչեմ ձեզի, եղբայրնե՛ր, որ ճանչնաք անոնք, որոնք ձեր սորված վարդապետութենէն դուրս բաժանում կը յառաջացնեն ու գայթակղութիւններ կ’ընեն։ Անոնցմէ ետ կեցէք։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Умоляю вас, братия, остерегайтесь производящих разделения и соблазны, вопреки учению, которому вы научились, и уклоняйтесь от них;
16:17  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾽ αὐτῶν·
16:17. Παρακαλῶ (I-call-beside-unto) δὲ (moreover) ὑμᾶς, (to-ye," ἀδελφοί , ( Brethrened ,"σκοπεῖν (to-scout-unto) τοὺς (to-the-ones) τὰς (to-the-ones) διχοστασίας (to-split-standings-unto) καὶ (and) τὰ (to-the-ones) σκάνδαλα ( to-cumbered ) παρὰ (beside) τὴν (to-the-one) διδαχὴν (to-a-teaching) ἣν (to-which) ὑμεῖς (ye) ἐμάθετε (ye-had-learned) ποιοῦντας , ( to-doing-unto ,"καὶ (and) ἐκκλίνετε (ye-should-recline-out) ἀπ' (off) αὐτῶν: (of-them)
16:17. rogo autem vos fratres ut observetis eos qui dissensiones et offendicula praeter doctrinam quam vos didicistis faciunt et declinate ab illisNow I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
17. Now I beseech you, brethren, mark them which are causing the divisions and occasions of stumbling, contrary to the doctrine which ye learned: and turn away from them.
16:17. But I beg you, brothers, to take note of those who cause dissensions and offenses contrary to the doctrine that you have learned, and to turn away from them.
16:17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them:

17: Умоляю вас, братия, остерегайтесь производящих разделения и соблазны, вопреки учению, которому вы научились, и уклоняйтесь от них;
16:17  παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, σκοπεῖν τοὺς τὰς διχοστασίας καὶ τὰ σκάνδαλα παρὰ τὴν διδαχὴν ἣν ὑμεῖς ἐμάθετε ποιοῦντας, καὶ ἐκκλίνετε ἀπ᾽ αὐτῶν·
16:17. rogo autem vos fratres ut observetis eos qui dissensiones et offendicula praeter doctrinam quam vos didicistis faciunt et declinate ab illis
Now I beseech you, brethren, to mark them who make dissensions and offences contrary to the doctrine which you have learned and avoid them.
16:17. But I beg you, brothers, to take note of those who cause dissensions and offenses contrary to the doctrine that you have learned, and to turn away from them.
16:17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17-20: Предостерегая своих читателей от агитаторов, которые хотят основать отдельные церковные общества, Апостол характеризует этих агитаторов, как людей своекорыстных, которые хотят эксплуатировать доверчивых христиан в своих личных видах. Апостол советует христианам оставаться покорными той вере, какую они уже давно приняли.

17-18: Черты, в каких Апостол рисует этих агитаторов, так общи, что трудно определить характер и происхождение этих агитаторов. Вероятно, эти лжеучители еще и не выступали в Риме, а только, по слухам, дошедшим и до Павла, собирались туда.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Salutations.A. D. 58.
17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. 18 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. 19 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. 20 And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

The apostle having endeavoured by his endearing salutations to unite them together, it was not improper to subjoin a caution to take heed of those whose principles and practices were destructive to Christian love. And we may observe,

I. The caution itself, which is given in the most obliging manner that could be: I beseech you, brethren. He does not will and command, as one that lorded it over God's heritage, but for love's sake beseeches. How earnest, how endearing, are Paul's exhortations! He teaches them, 1. To see their danger: Mark those who cause divisions and offences. Our Master had himself foretold that divisions and offences would come, but had entailed a woe on those by whom they come (Matt. xviii. 7), and against such we are here cautioned. Those who burden the church with dividing and offending impositions, who uphold and enforce those impositions, who introduce and propagate dividing and offending notions, which are erroneous or justly suspected, who out of pride, ambition, affectation of novelty, or the like, causelessly separate from their brethren, and by perverse disputes, censures, and evil surmisings, alienate the affections of Christians one from another--these cause divisions and offences, contrary to, or different from (for that also is implied, it is para ten didachen), the doctrine which we have learned. Whatever varies from the form of sound doctrine which we have in the scriptures opens a door to divisions and offences. If truth be once deserted, unity and peace will not last long. Now, mark those that thus cause divisions, skopein. Observe them, the method they take, the end they drive at. There is need of a piercing watchful eye to discern the danger we are in from such people; for commonly the pretences are plausible, when the projects are very pernicious. Do not look only at the divisions and offences, but run up those streams to the fountain, and mark those that cause them, and especially that in them which causes these divisions and offences, those lusts on each side whence come these wars and fightings. A danger discovered is half prevented. 2. To shun it: "Avoid them. Shun all necessary communion and communication with them, lest you be leavened and infected by them. Do not strike in with any dividing interests, nor embrace any of those principles or practices which are destructive to Christian love and charity, or to the truth which is according to godliness.--Their word will eat as doth a canker." Some think he especially warns them to take heed of the judaizing teachers, who, under convert of the Christian name, kept up the Mosaical ceremonies, and preached the necessity of them, who were industrious in all places to draw disciples after them, and whom Paul in most of his epistles cautions the churches to take heed of.

II. The reasons to enforce this caution.

1. Because of the pernicious policy of these seducers, v. 18. The worse they are, the more need we have to watch against them. Now observe his description of them, in two things:-- (1.) The master they serve: not our Lord Jesus Christ. Though they call themselves Christians, they do not serve Christ; do not aim at his glory, promote his interest, nor do his will, whatever they pretend. How many are there who call Christ Master and Lord, that are far from serving him! But they serve their own belly--their carnal, sensual, secular interests. It is some base lust or other that they are pleasing; pride, ambition, covetousness, luxury, lasciviousness, these are the designs which they are really carrying on. Their God is their belly, Phil. iii. 19. What a base master do they serve, and how unworthy to come in competition with Christ, that serve their own bellies, that make gain their godliness, and the gratifying of a sensual appetite the very scope and business of their lives, to which all other purposes and designs must truckle and be made subservient. (2.) The method they take to compass their design: By good words and fair speeches they deceive the hearts of the simple. Their words and speeches have a show of holiness and zeal for God (it is an easy thing to be godly from the teeth outward), and show of kindness and love to those into whom they instil their corrupt doctrines, accosting them courteously when they intend them the greatest mischief. Thus by good words and fair speeches the serpent beguiled Eve. Observe, They corrupt their heads by deceiving their hearts, pervert their judgments by slyly insinuating themselves into their affections. We have a great need therefore to keep our hearts with all diligence, especially when seducing spirits are abroad.

2. Because of the peril we are in, through our proneness and aptness to be inveigled and ensnared by them: "For your obedience has come abroad unto all men--you are noted in all the churches for a willing, tractable, complying people." And, (1.) Therefore, because it was so, these seducing teachers would be the more apt to assault them. The devil and his agents have a particular spite against flourishing churches and flourishing souls. The ship that is known to be richly laden is most exposed to privateers. The adversary and enemy covets such a prey, therefore look to yourselves, 2 John v. 8. "The false teachers hear that you are an obedient people, and therefore they will be likely to come among you, to see if you will be obedient to them." It has been the common policy of seducers to set upon those who are softened by convictions, and begin to enquire what they shall do, because such do most easily receive the impressions of their opinions. Sad experience witnesses how many who have begun to ask the way to Zion, with their faces thitherward, have fatally split upon this rock, which proves it to be much the duty of ministers, with a double care, to feed the lambs of the flock, to lay a good foundation, and gently to lead those that are with young. (2.) Though it were so, yet they were in danger from these seducers. This Paul suggests with a great deal of modesty and tenderness; not as one suspicious of them, but as one solicitous for them: "You obedience has come abroad unto all men; we grant this and rejoice in it: I am glad therefore on your behalf." Thus does he insinuate their commendation, the better to make way for the caution. A holy jealousy of our friends may very well comport with a holy joy in them. "You think yourselves a very happy people, and so do I too: but for all that you must not be secure: I would have you wise unto that which is good, and simple concerning evil. You are a willing good-natured people, but you had best take heed of being imposed upon by those seducers." A pliable temper is good when it is under good government; but otherwise it may be very ensnaring; and therefore he gives two general rules:-- [1.] To be wise unto that which is good, that is, to be skilful and intelligent in the truths and ways of God. "Be wise to try the spirits, to prove all things, and then to hold fast that only which is good." There is need of a great deal of wisdom in our adherence to good truths, and good duties, and good people, lest in any of these we be imposed upon and deluded. Be ye therefore wise as serpents (Matt. x. 16), wise to discern that which is really good and that which is counterfeit; wise to distinguish things that differ, to improve opportunities. While we are in the midst of so many deceivers, we have great need of that wisdom of the prudent which is to understand his way, Prov. xiv. 8. [2.] To be simple concerning evil--so wise as not to be deceived, and yet so simple as not to be deceivers. It is a holy simplicity, not to be able to contrive, nor palliate, nor carry on, any evil design; akeraious--harmless, unmixed, inoffensive. In malice be you children, 1 Cor. xiv. 20. The wisdom of the serpent becomes Christians, but not the subtlety of the old serpent. We must withal be harmless as doves. That is a wisely simple man that knows not how to do any thing against the truth. Now Paul was the more solicitous for the Roman church, that it might preserve its integrity, because it was so famous; it was a city upon a hill, and many eyes were upon the Christians there, so that an error prevailing there would be a bad precedent, and have an ill influence upon other churches: as indeed it has since proved in fact, the great apostasy of the latter days taking its rise from that capital city. The errors of leading churches are leading errors. When the bishop of Rome fell as a great star from heaven (Rev. viii. 10), his tail drew a third part of the stars after him, Rev. xii. 4.

3. Because of the promise of God, that we shall have victory at last, which is given to quicken and encourage, not to supersede, our watchful cares and vigorous endeavours. It is a very sweet promise (v. 20): The God of peace shall bruise Satan under your feet.

(1.) The titles he gives to God: The God of peace, the author and giver of all good. When we come to God for spiritual victories, we must not only eye him as the Lord of hosts, whose all power is, but as the God of peace, a God at peace with us, speaking peace to us, working peace in us, creating peace for us. Victory comes from God more as the God of peace than as the God of war; for, in all our conflicts, peace is the thing we must contend for. God, as the God of peace, will restrain and vanquish all those that cause divisions and offences, and so break and disturb the peace of the church.

(2.) The blessing he expects from God--a victory over Satan. If he mean primarily those false doctrines and seducing spirits spoken of before, of which Satan was the prime founder and author, yet doubtless, it comprehends all the other designs and devices of Satan against souls, to defile, disturb, and destroy them, all his attempts to keep us from the purity of heaven, the peace of heaven here, and the possession of heaven hereafter. Satan tempting and troubling, acting as a deceiver and as a destroyer, the God of peace will bruise under our feet. He had cautioned them before against simplicity: now they, being conscious of their own great weakness and folly, might think, "How shall we evade and escape these snares that are laid for us? Will not these adversaries of our souls be at length too hard for us?" "No," says he, "fear not; though you cannot overcome in your own strength and wisdom, yet the God of peace will do it for you; and through him that loved us we shall be more than conquerors." [1.] The victory shall be complete: He shall bruise Satan under your feet, plainly alluding to the first promise the Messiah made in paradise (Gen. iii. 15), that the seed of the woman should break the serpent's head, which is in the fulfilling every day, while the saints are enabled to resist and overcome the temptations of Satan, and will be perfectly fulfilled when, in spite of all the powers of darkness, all that belong to the election of grace shall be brought triumphantly to glory. When Joshua had conquered the kings of Canaan, he called the captains of Israel to set their feet upon the necks of those kings (Josh. x. 24), so will Christ, our Joshua, enable all his faithful servants and soldiers to set their feet upon Satan's neck, to trample upon, and triumph over, their spiritual enemies. Christ hath overcome for us; disarmed the strong man armed, broken his power, and we have nothing to do but to pursue the victory and divide the spoil. Let this quicken us to our spiritual conflict, to fight the good fight of faith--we have to do with a conquered enemy, and the victory will be perfect shortly. [2.] The victory shall be speedy: He shall do it shortly. Yet a little while, and he that shall come will come. He hath said it, Behold, I come quickly. When Satan seems to have prevailed, and we are ready to give up all for lost, then will the God of peace cut the work short in righteousness. It will encourage soldiers when they know the war will be at an end quickly, in such a victory. Some refer it to the happy period of their contentions in true love and unity; others to the period of the church's persecutions in the conversion of the powers of the empire to Christianity, when the bloody enemies of the church were subdued and trampled on by Constantine, and the church under his government. It is rather to be applied to the victory which all the saints shall have over Satan when they come to heaven, and shall be for ever out of his reach, together with the present victories which through grace they obtain in earnest of that. Hold out therefore, faith and patience, yet a little while; when we have once got through the Red Sea, we shall see our spiritual enemies dead on the shore, and triumphantly sing the song of Moses and the song of the Lamb. To this therefore he subjoins the benediction, The grace of our Lord Jesus Christ be with you--the good-will of Christ towards you, the good work of Christ in you. This will be the best preservative against the snares of heretics, and schismatics, and false teachers. If the grace of Christ be with us, who can be against us so as to prevail? Be strong therefore in the grace which is in Christ Jesus. Paul, not only as a friend, but as a minister and an apostle, who had received grace for grace, thus with authority blesses them with this blessing, and repeats it, v. 24.
Adam Clarke: Commentary on the Bible - 1831
16:17: Mark them which cause divisions - Several MSS. read ασφαλως σκοπειτε, look sharply after them; let them have no kiss of charity nor peace, because they strive to make divisions, and thus set the flock of Christ at variance among themselves; and from these divisions, offenses (σκανδαλα, scandals) are produced; and this is contrary to that doctrine of peace, unity, and brotherly love which you have learned. Look sharply after such that they do you no evil, and avoid them - give them no countenance, and have no religious fellowship with them.
Albert Barnes: Notes on the Bible - 1834
16:17: Now I beseech you - One great object of this Epistle had been to promote "peace" between the Jewish and Gentile converts. So much did this subject press upon the mind of the apostle, that he seems unwilling so leave it. He returns to it again and again; and even after the Epistle is apparently concluded, he returns to it, to give them a new charge on the subject.
Mark them - Observe attentively, cautiously, and faithfully Phi 3:17; be on your guard against them. Ascertain "who are" the real causes of the divisions that spring up, and avoid them.
Which cause - Who make. Probably he refers here to "Jewish" teachers, or those who insisted strenuously on the observance of the rites of Moses, and who set up a claim for greater purity and orthodoxy than those possessed who received the Gentile converts as Christian brethren. The Jews were perpetually thus recalling the Christian converts to the Law of Moses; insisting on the observance of those rites; troubling the churches, and producing dissensions and strifes; Gal 3:1; Gal 5:1-8; Act 15:1, Act 15:24.
Divisions - Dissensions; parties; factions; Co1 3:3; Gal 5:20. The very "attempt" to form such parties was evil, no matter what the pretence. They who attempt to form parties in the churches are commonly actuated by some evil or ambitious design.
And offences - Scandals; or that give occasion for others to fall into sin. These two things are different. The first means parties; the other denotes such a course of life as would lead others into sin. The "Jew" would form parties, on the pretence of superior holiness; the Gentiles, or some hold Gentile convert might deride the scrupulous feelings of the Jew, and might thus lead him into "sin" in regard to what his conscience really forbade; see Rom 14:15. These persons on both sides were to he avoided, and they were to refuse to follow them, and to cultivate the spirit of unity and peace.
Contrary to the doctrine - To the "teaching" which you have received in this Epistle and elsewhere; the teaching that these divisions should cease; that the Jewish ceremonies are not binding; that all should lay aside their causes of former difference, and be united in one family; see Rom. 14; 15.
And avoid them - Give them no countenance or approbation. Do not follow them; compare Ti1 6:3-5; Jo2 1:10; Gal 1:8-9. That is, avoid them as "teachers;" do not follow them. It does not mean that they were to be treated harshly; but that they were to be avoided in their "instructions." They were to disregard all that they could say tending to produce alienation and strife; and resolve to cultivate the spirit of peace and union. This would be an admirable rule if always followed. Let people make "peace" their prime object; resolve to love all who "are" Christians, and it will be an infallible guage by which to measure the arguments of those who seek to promote alienations and contentions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: mark: Phi 3:17; Th2 3:14, Th2 3:15
cause: Act 15:1-5, Act 15:24; Co1 1:10-13, Co1 3:3, Co1 11:18; Gal 1:7-9, Gal 2:4; Phi 3:2, Phi 3:3; Col 2:8; Pe2 2:1, Pe2 2:2; Jo1 2:19; Jo2 1:7-10; Jde 1:19
offences: Mat 18:7; Luk 17:1
and: Mat 18:17; Co1 5:9-11; Th2 3:6, Th2 3:14; Ti1 6:3-5; Ti2 3:5; Tit 3:10; Jo2 1:10, Jo2 1:11
Geneva 1599
16:17 (2) Now I beseech you, brethren, (f) mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.
(2) As by describing by name those who were worthy of commendation he sufficiently declared whom they ought to hear and follow, so does he now point out to them whom they ought to take heed of, yet he does not name them, because it was not necessary.
(f) Watchfully and diligently, as though you should scout for your enemies in a watch tower.
John Gill
16:17 Now I beseech you, brethren,.... The apostle being about to finish his epistle, and recollecting that he had not given this church any instructions about the false teachers, who had been the cause of all their differences and uneasiness, inserts them here; or he purposely put them in this place, amidst his salutations, that they might be taken the more notice of; and very pertinently, since nothing could more express his great affection and tender concern for them; and these instructions he delivers to them, not in an authoritative way, as he might, and sometimes did, but by way of entreaty, beseeching them, and with the kind and loving appellation of brethren, the more to engage them to attend to what he was about to say to them:
them which cause divisions and offences, contrary to the doctrine which ye have learned. The men he would have taken notice of were such who divided them in their religious sentiments, introducing heterodox notions, contrary to the doctrine of the Scriptures, of Christ and his apostles, and which they had learned from them; such as justification by the works of the law, the observance of Jewish days, and abstinence from meats, enjoined by the ceremonial law, and that as necessary to salvation; to which some gave heed, and others not, and so were divided; whereas the doctrine of faith is but one, the Gospel is one uniform thing, all of a piece; and those that profess it ought to be perfectly joined together in the same mind, and in the same judgment: hence their minds were alienated from each other, and they began to despise and judge one another, yea, to go into factions and parties, being unwilling to receive and admit each other to communion; and thus by these men they were divided in sentiments, affection, and worship; and which must needs cause offence to the church and the godly members of it, as well as cause many so to be offended, as to stumble and fall from the doctrine of faith, and profession of it, and greatly stagger and distress weak believers, and bring a scandal on religion, and the name and ways of Christ among the world, as nothing does more so than the jars and discords among Christians: wherefore the apostle advises to "mark" such persons, look out for, narrowly watch, strictly observe, and diligently examine them: the metaphor is taken from watchmen, who look out from their watch tower, and observe who are coming, or pass by, and take up suspicious persons, and carefully inquire who they are, and what they are about, and whether friends or foes. So both ministers of the Gospel, and members of churches, should not be asleep, which is the opportunity false teachers take to sow the seeds of false doctrine, discord, and contention, but should watch, and be upon their guard, and look diligently, that none among them fail of, or fall from, the doctrine of grace, or any root of bitterness, error, or heresy as well as immorality, spring up, which may be troublesome, and defile others; they should observe, and take notice of such who are busy to spread false doctrine, should watch their motions, follow them closely, take them to an account, examine their principles according to the word of God; and if found to be contrary thereunto, note them as false teachers:
and avoid them; shun their ministry, drop attendance on it, depart far from them, have no private conversation with them, receive them not into their houses, nor bid them God speed; with such do not eat, have no communion with them at the Lord's table, withdraw from them as disorderly persons, who act contrary to the doctrine and order of the Gospel, and after proper admonition reject them from all fellowship with you.
John Wesley
16:17 Mark them who cause divisions - Such there were, therefore, at Rome also. Avoid them - Avoid all unnecessary intercourse with them.
Robert Jamieson, A. R. Fausset and David Brown
16:17 Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned--"which ye learned."
and avoid them--The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in this epistle, while those who caused "offenses" were probably those referred to in Rom 14:15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to "mark" such, lest the evil should be done ere it was fully discovered; and next, to "avoid" them (compare Th2 3:6, Th2 3:14), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance.
16:1816:18: Զի այնպիսիքն Տեառն մերոյ Քրիստոսի ո՛չ ծառայեն, այլ իւրեա՛նց որովայնին. եւ քաղցրաբանութեամբ եւ օրհնութեամբ պատրե՛ն զսիրտս անմեղաց[3613]։ [3613] Ոմանք. Մերոյ Յիսուսի Քրիստոսի... եւ քաղցրբանութեամբ եւ օրհնաբանութեամբ պատրեն։
18 որովհետեւ այնպիսիները մեր Տիրոջը՝ Քրիստոսին չեն ծառայում, այլ՝ իրենց որովայնին. եւ քաղցրախօսութեամբ ու կեղծ գովասանքներով հրապուրում են անմեղների սրտերը:
18 Վասն զի այնպիսիները մեր Տէրոջը՝ Քրիստոսին*՝ չեն ծառայեր, հապա իրենց որովայնին։ Անոյշ խօսքերով ու գովեստներով պարզամիտներուն սրտերը կը խաբեն։
Զի այնպիսիքն Տեառն մերում [48]Քրիստոսի ոչ ծառայեն, այլ իւրեանց որովայնին. եւ քաղցրաբանութեամբ եւ օրհնութեամբ պատրեն զսիրտս անմեղաց:

16:18: Զի այնպիսիքն Տեառն մերոյ Քրիստոսի ո՛չ ծառայեն, այլ իւրեա՛նց որովայնին. եւ քաղցրաբանութեամբ եւ օրհնութեամբ պատրե՛ն զսիրտս անմեղաց[3613]։
[3613] Ոմանք. Մերոյ Յիսուսի Քրիստոսի... եւ քաղցրբանութեամբ եւ օրհնաբանութեամբ պատրեն։
18 որովհետեւ այնպիսիները մեր Տիրոջը՝ Քրիստոսին չեն ծառայում, այլ՝ իրենց որովայնին. եւ քաղցրախօսութեամբ ու կեղծ գովասանքներով հրապուրում են անմեղների սրտերը:
18 Վասն զի այնպիսիները մեր Տէրոջը՝ Քրիստոսին*՝ չեն ծառայեր, հապա իրենց որովայնին։ Անոյշ խօսքերով ու գովեստներով պարզամիտներուն սրտերը կը խաբեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: ибо такие [люди] служат не Господу нашему Иисусу Христу, а своему чреву, и ласкательством и красноречием обольщают сердца простодушных.
16:18  οἱ γὰρ τοιοῦτοι τῶ κυρίῳ ἡμῶν χριστῶ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων.
16:18. οἱ (the-ones) γὰρ (therefore) τοιοῦτοι (the-ones-unto-the-ones-these) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἡμῶν (of-us) Χριστῷ (unto-Anointed) οὐ (not) δουλεύουσιν (they-bondee-of,"ἀλλὰ (other) τῇ (unto-the-one) ἑαυτῶν (of-selves) κοιλίᾳ, (unto-a-hollowing-unto) καὶ (and) διὰ (through) τῆς (of-the-one) χρηστολογίας (of-an-afforded-fortheeing-unto) καὶ (and) εὐλογίας (of-a-goodly-fortheeing-unto) ἐξαπατῶσι (they-out-delude-unto) τὰς (to-the-ones) καρδίας (to-hearts) τῶν (of-the-ones) ἀκάκων . ( of-un-disrupted )
16:18. huiusmodi enim Christo Domino nostro non serviunt sed suo ventri et per dulces sermones et benedictiones seducunt corda innocentiumFor they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
18. For they that are such serve not our Lord Christ, but their own belly; and by their smooth and fair speech they beguile the hearts of the innocent.
16:18. For ones such as these do not serve Christ our Lord, but their inner selves, and, through pleasing words and skillful speaking, they seduce the hearts of the innocent.
16:18. 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.
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:

18: ибо такие [люди] служат не Господу нашему Иисусу Христу, а своему чреву, и ласкательством и красноречием обольщают сердца простодушных.
16:18  οἱ γὰρ τοιοῦτοι τῶ κυρίῳ ἡμῶν χριστῶ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων.
16:18. huiusmodi enim Christo Domino nostro non serviunt sed suo ventri et per dulces sermones et benedictiones seducunt corda innocentium
For they that are such serve not Christ our Lord but their own belly: and by pleasing speeches and good words seduce the hearts of the innocent.
16:18. For ones such as these do not serve Christ our Lord, but their inner selves, and, through pleasing words and skillful speaking, they seduce the hearts of the innocent.
16:18. 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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Adam Clarke: Commentary on the Bible - 1831
16:18: They - serve not our Lord Jesus - They profess to be apostles, but they are not apostles of Christ; they neither do his will, nor preach his doctrine; they serve their own belly - they hate intruded themselves into the Church of Christ that they might get a secular support; it is for worldly gain alone that they take up the profession of the ministry: they have no Divine credentials; they convert not the heathen nor the ungodly, for they have no Divine unction; but by good words and fair speeches (for they have no miraculous nor saving powers) deceive the hearts of the simple, perverting Christian converts, that they may get their property, and thus secure a maintenance for themselves. The Church of God has ever been troubled with such pretended pastors - men who Feed themselves, not the flock; men who are too proud to beg, and too lazy to work; who have neither grace nor gifts to plant the standard of the cross on the devil's territories, and by the power of Christ make inroads upon his kingdom, and spoil him of his subjects. On the contrary, by sowing the seeds of dissension, by means of doubtful disputations, and the propagation of scandals; by glaring and insinuating speeches, χρηστολογιας, for they affect elegance and good breeding, they rend Christian congregations, form a party for themselves, and thus live on the spoils of the Church of God.
Should it be asked, Whom do you intend by this description? I answer: No soul, nor party, but such as the description suits. Irasceris.? - De Te fabula narratur. O, you are angry, are you? O, then, the cap fits you - put it on.
Albert Barnes: Notes on the Bible - 1834
16:18: Serve not - Obey not. Though they are professedly, yet they are not his real friends and followers.
But their own belly - Their own "lusts;" their own private interests; they do this to obtain support. The authors of parties and divisions, in church and state, have this usually in view. It is for the indulgence of some earthly appetite; to obtain function or property; or to gratify the love of dominion.
And by good words - Mild, fair, plausible speeches; with an appearance of great sincerity, and regard for the truth; compare Col 2:4; Pe2 3:3. People who cause divisions commonly make great pretensions to peculiar love of truth and orthodoxy; and put on the appearance of great sincerity, sanctity, and humility.
And fair speeches - Greek εὐλογίας eulogias, eulogy, praise, flattery. This is another very common art. "Flattery" is one of the most powerful means of forming parties in the church; and "a little special attention," or promise of an office, or commendation for talents or acquirements, will secure "many" to the purposes of party whom no regard for truth or orthodoxy could influence a moment.
Deceive the hearts of the simple - The minds of the unsuspecting, or those who are without guile τῶν ἀκάκων tō n akakō n. The apostle means to designate those who are simple-hearted, without any disposition to deceive others themselves, and of course without any suspicions of the "designs" of others. He has thus drawn the art of making parties with the hand of a master. First, there are smooth, plausible pretences, as of great love for truth. Then, an artful mingling of attentions and flatteries; and all this practiced on the minds of the unsuspecting, drawing their "hearts" and "affections" toward themselves. Happy would it have been if the art had been confined to his own times.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: serve: Mat 6:24; Joh 12:26; Gal 1:10; Phi 2:21; Col 3:24; Jam 1:1; Jde 1:1; Rev 1:1
but: Sa1 2:12-17, Sa1 2:29; Isa 56:10-12; Eze 13:19; Hos 4:8-11; Mic 3:5; Mal 1:10; Mat 24:48-51; Phi 3:19; Ti1 6:5; Pe2 2:10-15; Jde 1:12
by: Ch2 18:5, Ch2 18:12-17; Isa 30:10, Isa 30:11; Jer 8:10, Jer 8:11, Jer 23:17, Jer 28:1-9, Jer 28:15-17; Eze 13:16; Mic 3:5; Mat 7:15, Mat 24:11, Mat 24:24; Co2 2:17, Co2 4:2, Co2 11:13-15; Col 2:4; Th2 2:10; Ti1 6:5; Ti2 2:16-18, Ti2 3:2-6; Tit 1:10-12; Pe2 2:3, Pe2 2:18-20; Jo1 4:1-3; Jde 1:16
the simple: Rom 16:19; Psa 19:7, Psa 119:130; Pro 8:5, Pro 14:15, Pro 22:3; Co2 11:3
Geneva 1599
16:18 For they that are such serve not our Lord Jesus Christ, but their own belly; and by (g) good words and fair speeches deceive the hearts of the simple.
(g) The word which he uses signifies a promising which accomplishes nothing, and if you hear any such, you may assure yourself that he who promises to you is more concerned about receiving from you than he is concerned about giving to you.
John Gill
16:18 For they that are such serve not our Lord Jesus Christ,.... They do not preach him, but themselves; they do not seek the things of Christ, his honour and glory, the spread of his Gospel, and the enlargement of his kingdom and interest; they seek their own things, worldly honour and applause, riches, wealth, and grandeur; they seek to please men, and so are not the servants of Christ: they introduced the observance of meats and drinks in to the kingdom of Christ, which it do not consist of, and neglected the doctrines of righteousness and peace, from whence springs joy in the Holy Ghost, and so in these spiritual things did not serve Christ; and therefore, as they were not acceptable to God, were not to be approved of by Christian men, but to be marked and avoided:
but their own belly; which they made a god of, and devoted themselves to the service of all their views were to gratify and indulge their sensual appetite. The false teachers among the Jews were particularly addicted to this vice: hence the apostle sometimes calls them dogs, Phil 3:2, on account of their voraciousness, and who, in Isaiah's time, were greedy ones that could never have enough, Is 56:11; and in our Lord's time devoured widows' houses, under a pretence of long prayers for them, Mt 23:14; and were like the Cretians, evil beasts, and slow bellies, Tit 1:12, unwilling to labour, and lived upon the spoil of others:
and by good words, and fair speeches, deceive the hearts of the simple: they were deceivers; they lay in wait to deceive, made use of the hidden things of dishonesty, walked in craftiness, and handled the word of God deceitfully; and therefore to be marked and avoided: they deceived "the simple", harmless, and innocent, that think no evil, nor are aware of any; who have little understanding of things; persons of weak minds, easy to be imposed upon; very credulous, ready to believe every word, so the simple man does, as Solomon says, Prov 14:15; and such false teachers choose to tamper with, and make their attacks upon, being able to gain upon them the most easily, as their father the devil, the old serpent, did, when he first assailed human nature: the "hearts" of these they deceive; they work upon their affections, blind their understandings, impose on their judgments, and corrupt their minds from the simplicity that is in Christ: and this they do "by good words and fair speeches"; either by making use of the words of Scripture, and a show of arguments taken from thence; so Satan cited Scripture in his dispute with our Lord; and so heretics, in all ages, have pretended toil in favour of their principles, by which means they have gained on many to follow their pernicious ways; or by using words and phrases that faithful ministers of Christ use, such as the grace of God, the righteousness of Christ, the Spirit of Christ, but in a different sense; as some among us now frequently make mention of them, when they mean no more by them than the light of nature within them, and the dictates of a natural conscience; or by an elegant style, a set of fine words, a flow of rhetorical expressions, great swelling words of vanity, which such men generally affect, and so work themselves into the admiration of the common people; or by doctrines suited to the carnal minds and reasonings of men, which tickle human nature, and swell it with pride and vanity; as by preaching up the purity and power of it, asserting man's free will, and the strength of it to that which is good; the capacity of man to keep the law, and perform good works; justification by them before God, and acceptance with him, on account of them; atonement for sins committed, by repentance and reformation; that God does not regard trifling things, some sins are venial, and easily passed over; that concupiscence is no sin; God does not rigorously exact duty, he takes the will for the deed, and is merciful unto all, and if but sincere, there is no doubt of heaven; and such men, generally speaking, instead of correcting vice, and reproving men for their sins, connive at them, indulge them in them, soothe and flatter, commend and defend them, whereby they attach them to their persons and interest.
John Wesley
16:18 By good words - Concerning themselves, making great promises. And fair speeches - Concerning you, praising and flattering you. The harmless - Who, doing no ill themselves, are not upon their guard against them that do.
Robert Jamieson, A. R. Fausset and David Brown
16:18 For they that are such serve not our Lord Jesus Christ--"our Lord Christ" appears to be the true reading.
but their own belly--not in the grosset sense, but as "living for low ends of their own" (compare Phil 3:19).
and by good words and fair speeches deceive the simple--the unwary, the unsuspecting. (See Prov 14:15).
16:1916:19: Զի ձե՛ր հնազանդութիւնդ առ ամենեսեան հասեալ է. եւ արդ՝ ՚ի ձեզ ուրախ եմ. բայց կամի՛մ զձեզ իմաստունս լինել ՚ի բարիս, եւ անմեղս ՚ի չարիս[3614]։ [3614] Ոմանք. Ձեր հնազանդութիւնն առ ամենեսին... ուրախ եմ ՚ի ձեզ։
19 Ձեր այդ հնազանդութիւնը ծանօթ է բոլորին. եւ արդ, ուրախ եմ ձեզ համար. բայց ուզում եմ, որ դուք իմաստուն լինէք բարի գործերի համար եւ հեռու մնաք չարից:
19 Քանզի ձեր հնազանդութիւնը ամենուն ծանօթ է. ուստի ձեզի համար ուրախ եմ. բայց կ’ուզեմ որ դուք իմաստուն ըլլաք բարիին ու միամիտ՝ չարին։
Զի ձեր հնազանդութիւնդ առ ամենեսեան հասեալ է. եւ արդ ի ձեզ ուրախ եմ. բայց կամիմ զձեզ իմաստունս լինել ի բարիս, եւ անմեղս` ի չարիս:

16:19: Զի ձե՛ր հնազանդութիւնդ առ ամենեսեան հասեալ է. եւ արդ՝ ՚ի ձեզ ուրախ եմ. բայց կամի՛մ զձեզ իմաստունս լինել ՚ի բարիս, եւ անմեղս ՚ի չարիս[3614]։
[3614] Ոմանք. Ձեր հնազանդութիւնն առ ամենեսին... ուրախ եմ ՚ի ձեզ։
19 Ձեր այդ հնազանդութիւնը ծանօթ է բոլորին. եւ արդ, ուրախ եմ ձեզ համար. բայց ուզում եմ, որ դուք իմաստուն լինէք բարի գործերի համար եւ հեռու մնաք չարից:
19 Քանզի ձեր հնազանդութիւնը ամենուն ծանօթ է. ուստի ձեզի համար ուրախ եմ. բայց կ’ուզեմ որ դուք իմաստուն ըլլաք բարիին ու միամիտ՝ չարին։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: Ваша покорность [вере] всем известна; посему я радуюсь за вас, но желаю, чтобы вы были мудры на добро и просты на зло.
16:19  ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο· ἐφ᾽ ὑμῖν οὗν χαίρω, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν.
16:19. ἡ (The-one) γὰρ (therefore) ὑμῶν (of-ye) ὑπακοὴ (a-hearing-under) εἰς (into) πάντας ( to-all ) ἀφίκετο : ( it-had-tracked-off-unto ) ἐφ' (upon) ὑμῖν (unto-ye) οὖν (accordingly) χαίρω, (I-joy) θέλω (I-determine) δὲ (moreover) ὑμᾶς (to-ye) σοφοὺς ( to-wisdomed ) [μὲν] "[indeed]"εἶναι (to-be) εἰς (into) τὸ (to-the-one) ἀγαθόν, (to-good) ἀκεραίους ( to-un-mix-belonged ) δὲ (moveover) εἰς (into) τὸ (to-the-one) κακόν. (to-disrupted)
16:19. vestra enim oboedientia in omnem locum divulgata est gaudeo igitur in vobis sed volo vos sapientes esse in bono et simplices in maloFor your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
19. For your obedience is come abroad unto all men. I rejoice therefore over you: but I would have you wise unto that which is good, and simple unto that which is evil.
16:19. But your obedience has been made known in every place. And so, I rejoice in you. But I want you to be wise in what is good, and simple in what is evil.
16:19. 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.
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:

19: Ваша покорность [вере] всем известна; посему я радуюсь за вас, но желаю, чтобы вы были мудры на добро и просты на зло.
16:19  ἡ γὰρ ὑμῶν ὑπακοὴ εἰς πάντας ἀφίκετο· ἐφ᾽ ὑμῖν οὗν χαίρω, θέλω δὲ ὑμᾶς σοφοὺς εἶναι εἰς τὸ ἀγαθόν, ἀκεραίους δὲ εἰς τὸ κακόν.
16:19. vestra enim oboedientia in omnem locum divulgata est gaudeo igitur in vobis sed volo vos sapientes esse in bono et simplices in malo
For your obedience is published in every place. I rejoice therefore in you. But I would have you to be wise in good and simple in evil.
16:19. But your obedience has been made known in every place. And so, I rejoice in you. But I want you to be wise in what is good, and simple in what is evil.
16:19. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Мысль Апостола следующая: "агитаторы эти, впрочем, могут обмануть только людей простодушных, а вы - не таковы". - Мудры на добро, т. е. чтобы вы умели разбирать, где истина и добро. - Просты на зло, т. е. не поддавались злу, остались незапятнанными злом (ср. Флп 2:15; Мф 10:16).
Adam Clarke: Commentary on the Bible - 1831
16:19: For your obedience is come abroad - The apostle gives this as a reason why they should continue to hear and heed those who had led them into the path of truth, and avoid those false teachers whose doctrines tended to the subversion of their souls.
Yet I would have you wise - I would wish you carefully to discern the good from the evil, and to show your wisdom, by carefully avoiding the one and cleaving to the other.
Albert Barnes: Notes on the Bible - 1834
16:19: For your obedience ... - Rom 1:8. Your mild, obedient disposition to learn, and to obey the precepts of the teachers of religion.
I am glad ... - I rejoice that you evince such a disposition. But he immediately adds, that "this" was just the temper to be imposed upon, and cautions them against that danger.
Wise unto that which is good - Evince understanding of what is adapted to promote good and worthy ends.
Simple concerning evil - Greek, "harmless." Not disposed to do wrong; having no plan and yielding to none of the allurements of evil. You have shown your wisdom in "obeying" the gospel. I would have you still evince wisdom toward "every good" design; but to be unacquainted with "any" plan of evil. Do not yield to those plans, or follow those who would lead you into them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: obedience: Rom 1:8; Th1 1:8, Th1 1:9
I am: Eph 1:15-17; Col 1:3-9; Th1 1:2, Th1 1:3, Th1 3:6-10
yet: Kg1 3:9-12; Psa 101:2; Isa 11:2, Isa 11:3; Mat 10:16; Co1 14:20; Eph 1:17, Eph 1:18; Eph 5:17; Phi 1:9; Col 1:9, Col 3:16; Ti2 3:15-17; Jam 3:13-18
simple: or, harmless, Luk 10:3; Phi 2:15
Geneva 1599
16:19 (3) For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you (h) wise unto that which is good, and (i) simple concerning evil.
(3) Simplicity must be joined with wisdom.
(h) Furnished with the knowledge of the truth and wisdom, so that you may embrace good things, and avoid evil, beware of the deceits and snares of false prophets, and resist them openly: and this place plainly destroys the papists faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believes, without further knowledge or examination what the matter is, or what ground it has: using these daily speeches, "We believe as our fathers believed, and we believe as the Church believes."
(i) As men that know no way to deceive, much less deceive indeed.
John Gill
16:19 For your obedience is come abroad unto all men,.... That is, as the Arabic and Ethiopic versions render it, "the fame" and report of their obedience to the faith, to the doctrine of the Gospel, and the ministers of it, was spread everywhere, was well known to everyone, and spoken of with commendeth among all the churches in all nations: and this the apostle mentions as another reason why they should beware of false teachers, since it would be greatly to their reproach, should they, after all this, drop that form of doctrine which they had obeyed, desert the faithful ministers of the word, and follow these false teachers; should this be the case, they would be as notorious for their disobedience, as now for their obedience: and moreover, the apostle might hereby suggest, that whereas it was everywhere known how readily and at once they embraced the Gospel of Christ; this credulity and readiness to believe, which was their commendation, might have invited false teachers among them, who might hope and take encouragement from hence the more easily to gain upon them; and therefore they ought to be upon their watch and guard, and beware of them, and not believe every spirit:
I am glad therefore on your behalf; that they had so cheerfully and readily embraced the Gospel, and from the heart obeyed that form of doctrine delivered to them; and that their praise for this was in all the churches of Christ, and had everywhere a good report on this account:
but yet I would have you wise unto that which is good, and simple concerning evil; which is just the reverse of natural and unregenerate men, who are wise to do evil, but to do good they have no knowledge; some reference seems to be had to the words of Christ in Mt 10:16; the apostle's meaning is, that though he rejoiced at the heartiness and simplicity of their obedience, and the credit they obtained abroad on account of it, yet was he not without his fears and jealousies concerning them; and could not but greatly wish them more wisdom to understand the doctrines of the Gospel, to discern things that differ, and approve that which is the most excellent, and hold fast that which is good; and with all their harmlessness, innocence, and simplicity, prudently guard against all evil doctrines and principles, such as might unawares lead them into bad practices, dishonourable to religion, and uncomfortable to themselves.
John Wesley
16:19 But I would have you - Not only obedient, but discreet also. Wise with regard to that which is good - As knowing in this as possible. And simple with regard to that which is evil - As ignorant of this as possible.
Robert Jamieson, A. R. Fausset and David Brown
16:19 For your obedience--that is, tractableness
is come abroad unto all. I am glad therefore on your behalf--"I rejoice therefore over you," seems the true reading.
but yet I would have you wise unto that which is good, and simple--"harmless," as in Mt 10:16, from which the warning is taken.
concerning--"unto"
evil--"Your reputation among the churches for subjection to the teaching ye have received is to me sufficient ground of confidence in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which instinctively cleaves to the one and rejects the other."
16:2016:20: Եւ Աստուած խաղաղութեան խորտակեսցէ՛ զՍատանայ ընդ ոտի՛ւք ձերովք մե՛րձ ընդ մերձ։ Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ։
20 Եւ խաղաղութեան Աստուածը շուտով պիտի խորտակի Սատանային ձեր ոտքերի տակ: Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ հետ:
20 Եւ խաղաղութեան Աստուածը շուտով խորտակէ Սատանան ձեր ոտքերուն տակ։ Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեզի հետ ըլլայ*։
Եւ Աստուած խաղաղութեան խորտակեսցէ զՍատանայ ընդ ոտիւք ձերովք մերձ ընդ մերձ: Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ:

16:20: Եւ Աստուած խաղաղութեան խորտակեսցէ՛ զՍատանայ ընդ ոտի՛ւք ձերովք մե՛րձ ընդ մերձ։ Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ։
20 Եւ խաղաղութեան Աստուածը շուտով պիտի խորտակի Սատանային ձեր ոտքերի տակ: Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ հետ:
20 Եւ խաղաղութեան Աստուածը շուտով խորտակէ Սատանան ձեր ոտքերուն տակ։ Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեզի հետ ըլլայ*։
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: Бог же мира сокрушит сатану под ногами вашими вскоре. Благодать Господа нашего Иисуса Христа с вами! Аминь.
16:20  ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ μεθ᾽ ὑμῶν.
16:20. ὁ (The-one) δὲ (moreover) θεὸς (a-Deity) τῆς (of-the-one) εἰρήνης (of-a-peace) συντρίψει (it-shall-rub-together) τὸν (to-the-one) Σατανᾶν (to-a-satanas) ὑπὸ (under) τοὺς (to-the-ones) πόδας (to-feet) ὑμῶν (of-ye) ἐν (in) τάχει. (unto-a-quickness) Ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) μεθ' (with) ὑμῶν. (of-ye)
16:20. Deus autem pacis conteret Satanan sub pedibus vestris velociter gratia Domini nostri Iesu Christi vobiscumAnd the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you.
16:20. And may the God of peace quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
16:20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen.
And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen:

20: Бог же мира сокрушит сатану под ногами вашими вскоре. Благодать Господа нашего Иисуса Христа с вами! Аминь.
16:20  ὁ δὲ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει. ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ μεθ᾽ ὑμῶν.
16:20. Deus autem pacis conteret Satanan sub pedibus vestris velociter gratia Domini nostri Iesu Christi vobiscum
And the God of peace crush Satan under your feet speedily. The grace of our Lord Jesus Christ be with you.
16:20. And may the God of peace quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
16:20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Бог называется здесь Бог мира ввиду появления тех агитаторов, которые хотят ввести разделения в Церкви (ст. 17). Эти люди являются для Павла слугами сатаны: если они не служат Христу, то, значит, служат противнику Христа - сатане. Отсюда получилось образное выражение: сокрушит сатану под ногами вашими, напоминающее собою суд над змием диаволом (Быт 3:15).
Adam Clarke: Commentary on the Bible - 1831
16:20: The God of peace - Who neither sends nor favors such disturbers of the tranquillity of his Church.
Shall bruise Satan - Shall give you the dominion over the great adversary of your souls, and over all his agents who, through his influence, endeavor to destroy your peace and subvert your minds.
Several critics suppose that the word Satan is a sort of collective term here, by which all opposers and adversaries are meant; and especially those false teachers to whom he refers above.
The grace of our Lord - That you may be truly wise simple, obedient, and steady in the truth, may the favor or gracious influence of our Lord Jesus Christ be with you! without which you cannot be preserved from evil, nor do any thing that is good.
Here the apostle appears to have intended to conclude his epistle; but afterwards he added a postscript, if not two, as we shall see below. Several ancient MSS. omit the whole of this clause, probably thinking that it had been borrowed from Rom 16:24; but on the ground that the apostle might have added a postscript or two, not having immediate opportunity to send the epistle there is no need for this supposition.
Albert Barnes: Notes on the Bible - 1834
16:20: And the God of peace - The God who promotes peace; Rom 15:33.
Will bruise - The "language" here refers to the prediction in Gen 3:15. It here means to "subdue, to gain the victory over." It denotes Paul's confidence that they "would" gain the victory, and would be able to overcome all the arts of those who were endeavoring to sow discord and contention among them.
Satan - The word "Satan" is Hebrew, meaning originally "an accuser, a calumniator," and then "an enemy." It is given to the prince of evil spirits from this enmity to God and human beings. He is here regarded as the "author" of all attempts to promote discord in the church, by whomsoever those attempts were made. Hence, they who attempt to produce divisions are called "his ministers;" Co2 11:15. God would disappoint their malignant purposes, and promote the pRev_alence of peace.
The grace - The favor; the mercy, etc. The Lord Jesus is the Prince of peace (Isa 9:6; compare Luk 2:14; Joh 14:27), and this expression is "a prayer" to him, or an earnest wish expressed, that the design of his coming might be accomplished in promoting the pRev_alence of order and peace; compare Co1 16:23; Rev 22:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: the God: Rom 15:33
shall: Gen 3:15; Isa 25:8-12; Rom 8:37; Heb 2:14, Heb 2:15; Jo1 3:8; Rev 12:10; Rev 20:1-3
bruise: or, tread, Job 40:12; Isa 63:3; Zac 10:5; Mal 4:3; Luk 10:19
The grace: Rom 16:24; Co1 16:2-4; Co2 13:14; Gal 6:18; Phi 4:23; Th1 5:28; Th2 3:18; Ti2 4:22; Plm 1:25; Rev 22:21
Geneva 1599
16:20 (4) And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen.
(4) We must fight with a certain hope of victory.
John Gill
16:20 And the God of peace,.... See Gill on Rom 15:33;
shall bruise Satan under your feet shortly. Some read this by way of wish or prayer, "may the God of peace bruise"; so the Vulgate Latin, Syriac, and Ethiopic versions, and the Alexandrian copy; but others as ours, as a promise, or as expressive of the apostle's faith and hope in this matter; and which he mentions to encourage the members of this church to be upon their guard, and make head against these false teachers; since in a little time they might be assured of victory over Satan and these his emissaries: as it is before suggested, that the methods these men used to beguile weak minds were much like those that Satan used when he attacked our first parents, so here is a manifest allusion to what was said by way of threatening to him, "it", the woman's seed, "shall bruise thy head", Gen 3:15; and which has had its accomplishment in Christ, who has not only destroyed the works of the devil, but him himself, and spoiled his principalities and powers, and bruised him and them under his feet, when he led captivity captive; and though, for the trial of the graces of his people, Satan is permitted to attack them in various shapes, yet in a short time he will be bruised under their feet, as he is already under their Lord and master's. The apostle refers not so much to his coming among them in a short time, when he might hope and believe that he should be an instrument of crushing these men Satan made use of, of quelling the contentions they raised, and putting a stop to the divisions they made, and under the influence, and by the assistance of the God of peace, restore them to their former peace and tranquillity, though it is a sense not to be despised; much less does he refer to the destruction of Jerusalem, which was to be in a very short time, when the crucifiers of Christ and the persecutors of the saints would have the wrath of God come upon them to the uttermost, since these Romans had no great and immediate concern with them; nor does he regard the spread of the Gospel in the Gentile world, whereby Satan fell as lightning from heaven, and was cast out of the idol temples, for this was greatly fulfilled already: but rather he refers to the time of Constantine, when Satan's seat at Rome was overturned, when he was cast down from his throne and trampled under feet, who had deceived the whole world, the whole Roman empire, when the Gospel triumphed over its secret and open enemies, profane persecutors, and perfidious teachers, over idolatry and superstition on the one hand, and error and heresy on the other, though this did not last long; wherefore some have thought the apostle refers to the latter day, when Satan shall be bound a thousand years, or to the last of all, when he shall be for ever under the feet of the saints, and never be able to give them any more trouble; and this the apostle might say would be shortly, since the second coming of Christ was expected to be quickly: yea, this may be applied to the case of every believer now, and be for his encouragement to be vigilant and on his guard against Satan, to resist him, repel his temptations, and oppose his emissaries; since he may assure himself he shall be more than a conqueror over him through Christ, that has loved him, and that in a very little time, when death comes, and he shall enter into the joy of his Lord, where he will be out of the reach of Satan, and unmolested by him.
The grace of our Lord Jesus Christ be with you, Amen: to enable you to abide by the truth; to mark and avoid the authors of sects, and causes of divisions, and offences; to oppose error and defend truth; to keep from falling, to stand against every assault of Satan, and to bear up under every temptation of his; to get the victory over him, and to preserve them safe to the kingdom and glory of Christ.
John Wesley
16:20 And the God of peace - The Author and Lover of it, giving a blessing to your discretion. Shall bruise Satan under your feet - Shall defeat all the artifices of that sower of tares, and unite you more and more together in love.
Robert Jamieson, A. R. Fausset and David Brown
16:20 And the God of peace shall bruise Satan under your feet shortly--The apostle encourages the Romans to persevere in resisting the wiles of the devil with the assurance that, as good soldiers of Jesus Christ, they are "shortly" to receive their discharge, and have the satisfaction of "putting their feet upon the neck" of that formidable enemy--symbol familiar, probably, in all languages to express not only the completeness of the defeat, but the abject humiliation of the conquered foe. (See Josh 10:24; 2Kings 22:41; Ezek 21:29; Ps 91:13). Though the apostle here styles Him who is thus to bruise Satan, the God of peace," with special reference to the "divisions" (Rom 16:17) by which the church at Rome was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1Jn 3:8); and indeed this assurance is but a reproduction of the first great promise, that the Seed of the woman should bruise the Serpent's head (Gen 3:15).
The grace of our Lord Jesus Christ be with you. Amen--The "Amen" here has no manuscript authority. What comes after this, where one would have expected the epistle to close, has its parallel in Phil 4:20, &c., and being in fact common in epistolary writings, is simply a mark of genuineness.
16:2116:21: Ողջո՛յն տայ ձեզ Տիմոթէոս եղբայր, եւ գործակից իմ, եւ Ղուկիոս, եւ Յասովն, եւ Սոսիպատրոս, ազգականք իմ։
21 Ողջունում է ձեզ Տիմոթէոսը՝ իմ եղբայրը եւ գործակիցը. ողջունում են նաեւ Ղուկիոսը, Յասոնը եւ Սոսիպատրոսը՝ իմ ազգականները:
21 Բարեւ կ’ընէ ձեզի Տիմոթէոս իմ գործակիցս եւ Ղուկիոսը ու Յասոն եւ Սոսիպատրոսը, իմ ազգականներս։
Ողջոյն տայ ձեզ Տիմոթէոս [49]եղբայր եւ`` գործակից իմ եւ Ղուկիոս եւ Յասովն եւ Սոսիպատրոս` ազգականք իմ:

16:21: Ողջո՛յն տայ ձեզ Տիմոթէոս եղբայր, եւ գործակից իմ, եւ Ղուկիոս, եւ Յասովն, եւ Սոսիպատրոս, ազգականք իմ։
21 Ողջունում է ձեզ Տիմոթէոսը՝ իմ եղբայրը եւ գործակիցը. ողջունում են նաեւ Ղուկիոսը, Յասոնը եւ Սոսիպատրոսը՝ իմ ազգականները:
21 Բարեւ կ’ընէ ձեզի Տիմոթէոս իմ գործակիցս եւ Ղուկիոսը ու Յասոն եւ Սոսիպատրոսը, իմ ազգականներս։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: Приветствуют вас Тимофей, сотрудник мой, и Луций, Иасон и Сосипатр, сродники мои.
16:21  ἀσπάζεται ὑμᾶς τιμόθεος ὁ συνεργός μου, καὶ λούκιος καὶ ἰάσων καὶ σωσίπατρος οἱ συγγενεῖς μου.
16:21. Ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"Τιμόθεος (a-Timotheos,"ὁ (the-one) συνεργός (worked-together) [μου], "[of-me],"καὶ (and) Λούκιος (a-Loukios) καὶ (and) Ἰάσων (an-Iason) καὶ (and) Σωσίπατρος (a-Sosipatros) οἱ (the-ones) συγγενεῖς ( together-kindreded ) μου. (of-me)
16:21. salutat vos Timotheus adiutor meus et Lucius et Iason et Sosipater cognati meiTimothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
21. Timothy my fellow-worker saluteth you; and Lucius and Jason and Sosipater, my kinsmen.
16:21. Timothy, my fellow laborer, greets you, and Lucius and Jason and Sosipater, my kinsmen.
16:21. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you:

21: Приветствуют вас Тимофей, сотрудник мой, и Луций, Иасон и Сосипатр, сродники мои.
16:21  ἀσπάζεται ὑμᾶς τιμόθεος ὁ συνεργός μου, καὶ λούκιος καὶ ἰάσων καὶ σωσίπατρος οἱ συγγενεῖς μου.
16:21. salutat vos Timotheus adiutor meus et Lucius et Iason et Sosipater cognati mei
Timothy, my fellow labourer, saluteth you: and Lucius and Jason and Sosipater, my kinsmen.
16:21. Timothy, my fellow laborer, greets you, and Lucius and Jason and Sosipater, my kinsmen.
16:21. Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-24: Здесь Апостол присоединяет еще несколько приветствий от лиц, его окружавших во время отправления послания в Рим.

21: Тимофей в других посланиях (2Кор. 1:1; Флп 1:1; Кол 1:1: и др.) упоминается наряду с Ап. Павлом в самом начале посланий; здесь же приветствие от него помещено в конце, вероятно, в силу того, что он стоял далеко от Римской Церкви. - Прочие, здесь упомянутые, - неизвестные из истории лица.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Salutations.A. D. 58.
21 Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you. 22 I Tertius, who wrote this epistle, salute you in the Lord. 23 Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother. 24 The grace of our Lord Jesus Christ be with you all. Amen.

As the Apostle had before sent his own salutations to many of this church, and that of the churches round him to them all, he here adds an affectionate remembrance of them from some particular persons who were now with him, the better to promote acquaintance and fellowship among distant saints, and that the subscribing of these worthy names, known to them, might the more recommend this epistle. He mentions, 1. Some that were his particular friends, and probably known to the Roman Christians: Timotheus my work-fellow. Paul sometimes calls Timothy his son, as an inferior; but here he styles him his work-fellow, as one equal with him, such a respect does he put upon him: and Lucius, probably Lucius of Cyrene, a noted man in the church of Antioch (Acts xiii. 1), as Jason was at Thessalonica, where he suffered for entertaining Paul (Acts xvii. 5, 6): and Sosipater, supposed to be the same with Sopater of Berea, mentioned Acts xx. 4. These Paul calls his kinsmen; not only more largely, as they were Jews, but as they were in blood or affinity nearly allied to him. It seems, Paul was of a good family, that he met with so many of his kindred in several places. It is a very great comfort to see the holiness and usefulness of our kindred. 2. One that was Paul's amanuensis (v. 22): I Tertius, who wrote this epistle. Paul made use of a scribe, not out of state nor idleness, but because he wrote a bad hand, which was not very legible, which he excuses, when he writes to the Galatians with his own hand (Gal. vi. 11): pelikois grammasi--with what kind of letters. Perhaps this Tertius was the same with Silas; for Silas (as some think) signifies the third in Hebrew, as Tertius in Latin. Tertius either wrote as Paul dictated, or transcribed it fairly over out of Paul's foul copy. The least piece of service done to the church, and the ministers of the church, shall not pass without a remembrance and a recompence. It was an honour to Tertius that he had a hand, though but as a scribe, in writing this epistle. 3. Some others that were of note among the Christians (v. 23): Gaius my host. It is uncertain whether this was Gaius of Derbe (Acts xx. 4), or Gaius of Macedonia (Acts xix. 29), or rather Gaius of Corinth (1 Cor. i. 14), and whether any of these was he to whom John wrote his third epistle. However, Paul commends him for his great hospitality; not only my host, but of the whole church--one that entertained them all as there was occasion, opened his doors to their church-meetings, and eased the rest of the church by his readiness to treat all Christian stranger that came to them. Erastus, the chamberlain of the city is another; he means the city of Corinth, whence this epistle was dated. It seems he was a person of honour and account, one in public place, steward or treasurer. Not many mighty, not many noble, are called, but some are. His estate, and honour, and employment, did not take him off from attending on Paul and laying out himself for the good of the church, it should seem, in the work of the ministry; for he is joined with Timothy (Acts xix. 22), and is mentioned 2 Tim. iv. 20. It was no disparagement to the chamberlain of the city to be a preacher of the gospel of Christ. Quartus is likewise mentioned, and called a brother; for as one is our Father, even Christ, so all we are brethren.
Adam Clarke: Commentary on the Bible - 1831
16:21: Timotheus my workfellow - This is on all hands allowed to be the same Timothy to whom St. Paul directs the two epistles which are still extant. See some account of him in the notes on Act 16:1 (note), etc.
Lucius - This was probably Luke the evangelist, and writer of the book called The Acts of the Apostles. For a short account of him see the Preface to that book.
Jason - It is likely that this is the same person mentioned Act 17:7, who at Thessalonica received the apostles into his house, and befriended them at the risk both of his property and life.
Sosipater - He was a Berean, the son of one Pyrrhus, a Jew, by birth, and accompanied St. Paul from Greece into Asia, and probably into Judea. See Act 20:4.
Albert Barnes: Notes on the Bible - 1834
16:21: Timotheus - Timothy; to whom the Epistles which bear his name were written. He was long the companion of Paul in his labors; Act 16:1; Co1 16:10; Co2 1:1, Co2 1:19; Phi 2:29; Th1 3:2; Ti1 1:2; Heb 13:23.
And Lucius - He is mentioned in Act 13:1, as a prophet and teacher, a native of Cyrene. Nothing more is known of him.
My kinsmen - Rom 16:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: Timotheus: Act 16:1-3, Act 17:14, Act 18:5, Act 19:22, Act 20:4; Co2 1:1, Co2 1:19; Col 1:1; Phi 1:1; Phi 2:19-23; Th1 1:1, Th1 3:2, Th1 3:6; Th2 1:1; Ti1 1:2, Ti1 6:11, Ti1 6:20; Ti2 1:2; Heb 13:23
Lucius: Act 13:1
Jason: Act 17:5
Sosipater: Act 20:4, Sopater
my kinsmen: Rom 16:7, Rom 16:11
Geneva 1599
16:21 (5) Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.
(5) He adds salutations, partly to renew mutual friendship, and partly to the end that this epistle might be of some weight with the Romans, having the confirmation of so many that subscribed to it.
John Gill
16:21 Timotheus my work fellow,.... Now follow the salutations of the friends and companions of the apostle: we may imagine that when this epistle was just concluding, that these his friends being about him, one said, pray send my Christian salutation to our dear friends at Rome, so said a second, and likewise a third, and so on, and Timotheus he began. This is the same person with Timothy, a disciple the apostle met with at Derbe, whose father was a Greek, and his mother a Jewess, and a believer in Christ. This same man he circumcised because of the Jews, and took him along with him, and was his companion in his travels, and very assisting to him in the work of the ministry, in spreading the Gospel, and promoting the interest of Jesus Christ; and therefore he here calls him his "work fellow"; he wrote two epistles to him afterwards when at a distance front him, in which he often calls him his son, his dear and well beloved son, having a great affection for him, because as a son with a father he served with him in the Gospel of Christ:
and Lucius, and Jason, and Sosipater my kinsmen salute you. This Lucius was either Lucius of Cyrene, who was one of the prophets in the church at Antioch, Acts 13:1, though indeed he is never said to travel with the apostle, or to be at Corinth, from whence this epistle was written; or rather, therefore, as others think, Luke the evangelist, who was a constant companion of the apostle, and was at Corinth with him at this time, as appears from Acts 20:5; Jason no doubt is he of Thessalonica, that received Paul and Silas into his house, and when an uproar was made concerning them, was brought before the rulers of the city, and gave security for them, Acts 17:5. This is a Jewish name, and he himself was a Jew, as is clear from his being a kinsman of the apostle's; his name was "Jeshua" or "Jesus"; so we read of one Jason, the brother of Onias the high priest of the Jews,
"But after the death of Seleucus, when Antiochus, called Epiphanes, took the kingdom,
Jason the brother of Onias laboured underhand to be high priest,'' (2 Maccabees 4:7)
and whose name, as Josephus (a) relates, was Jesus, but he chose to be called Jason, very likely because that was a name among the Greeks, whose fashions he was fond of. Sosipater was Sopater of Berea, who, with others, accompanied the apostle into Asia, Acts 20:4; he also was a Jew, and his Jewish name, as Grotius conjectures, might be Abisha, or rather Abishua, the name of the son of Phinehas the high priest, 1Chron 6:4. Mention is also made of one of this name, Sosipater, in
"12. Howbeit Dositheus and
Sosipater, who were of Maccabeus' captains, went forth, and slew those that Timotheus had left in the fortress, above ten thousand men. 24. Moreover Timotheus himself fell into the hands of Dositheus and
Sosipater, whom he besought with much craft to let him go with his life, because he had many of the Jews' parents, and the brethren of some of them, who, if they put him to death, should not be regarded.'' (2 Maccabees 12:12,24)
These three last were Paul's kinsmen after the flesh, as well as in the spirit; being of the same nation, and perhaps of the same tribe, and it may be of the same family; they are all three mentioned among the severity disciples: Lucius is said to be bishop of Laodicea in Syria, Jason of Tarsus, and Sosipater of Iconium; See Gill on Lk 10:1.
(a) Antiqu. l. 12. c. 5. sect. 1.
John Wesley
16:21 Timotheus my fellowlabourer - Here he is named even before St. Paul's kinsmen. But as he had never been at Rome, he is not named in the beginning of the epistle.
Robert Jamieson, A. R. Fausset and David Brown
16:21 Timotheus, my work-fellow--"my fellow labourer"; see Acts 16:1-5. The apostle mentions him here rather than in the opening address to this church, as he had not been at Rome [BENGEL].
and Lucius--not Luke, for the fuller form of "Lucas" is not "Lucius" but "Lucanus." The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antioch with our apostle, before he was summoned into the missionary field (Acts 13:1).
and Jason--See Acts 17:5. He had probably accompanied or followed the apostle from Thessalonica to Corinth.
Sosipater--See Acts 20:4.
16:2216:22: Ողջոյն տա՛մ ձեզ եւ ես Տերտիոս, որ զթուղթս գրեցի ՚ի Տէր[3615]։ [3615] Ոմանք. Եւ ես Տէրտէղոս։
22 Ողջունում եմ ձեզ ի Տէր եւ ես՝ Տերտիոսս, որ այս թուղթը գրեցի:
22 Բարեւ կ’ընեմ ձեզի Տէրոջմով ես ալ՝ Տերտիոս՝ որ այս թուղթը գրեցի։
Ողջոյն տամ ձեզ եւ ես Տերտիոս, որ զթուղթս գրեցի, ի Տէր:

16:22: Ողջոյն տա՛մ ձեզ եւ ես Տերտիոս, որ զթուղթս գրեցի ՚ի Տէր[3615]։
[3615] Ոմանք. Եւ ես Տէրտէղոս։
22 Ողջունում եմ ձեզ ի Տէր եւ ես՝ Տերտիոսս, որ այս թուղթը գրեցի:
22 Բարեւ կ’ընեմ ձեզի Տէրոջմով ես ալ՝ Տերտիոս՝ որ այս թուղթը գրեցի։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: Приветствую вас в Господе и я, Тертий, писавший сие послание.
16:22  ἀσπάζομαι ὑμᾶς ἐγὼ τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ.
16:22. ἀσπάζομαι ( I-draw-along-to ) ὑμᾶς (to-ye,"ἐγὼ (I,"Τέρτιος (a-Tertios,"ὁ (the-one) γράψας (having-scribed) τὴν (to-the-one) ἐπιστολὴν (to-a-setting-upon) ἐν (in) κυρίῳ. (unto-Authority-belonged)
16:22. saluto vos ego Tertius qui scripsi epistulam in DominoI, Tertius, who wrote this epistle, salute you in the Lord.
22. I Tertius, who write the epistle, salute you in the Lord.
16:22. I, Tertius, who wrote this epistle, greet you in the Lord.
16:22. I Tertius, who wrote [this] epistle, salute you in the Lord.
I Tertius, who wrote [this] epistle, salute you in the Lord:

22: Приветствую вас в Господе и я, Тертий, писавший сие послание.
16:22  ἀσπάζομαι ὑμᾶς ἐγὼ τέρτιος ὁ γράψας τὴν ἐπιστολὴν ἐν κυρίῳ.
16:22. saluto vos ego Tertius qui scripsi epistulam in Domino
I, Tertius, who wrote this epistle, salute you in the Lord.
16:22. I, Tertius, who wrote this epistle, greet you in the Lord.
16:22. I Tertius, who wrote [this] epistle, salute you in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Тертий был писцом у Ап. Павла в то время, как Павел писал послание к Римлянам. Он сам от себя вставляет приветствие римским христианам.
Adam Clarke: Commentary on the Bible - 1831
16:22: I Tertius, who wrote this epistle - Some eminent commentators suppose Tertius to be the same with Silas - the companion of St. Paul. If this were so, it is strange that the name which is generally given him elsewhere in Scripture should not be used in this place. I have already noticed (Preface) that some learned men have supposed that St. Paul wrote this epistle in Syriac, and that Tertius translated it into Greek; but this can never agree with the declaration here: I Tertius, who wrote, γραψας την επιστολην, this epistle; not translated or interpreted it. It appears that St. Paul dictated it to him, and he wrote it down from the apostle's mouth; and here introduces himself as joining with St. Paul in affectionate wishes for their welfare.
Salute you in the Lord - I wish you well in the name of the Lord: or, I feel for you that affectionate respect which the grace of the Lord Jesus inspires. It is not clear whether the two following verses be the words of Tertius or St. Paul.
Albert Barnes: Notes on the Bible - 1834
16:22: I Tertius - Of Tertius nothing more is known than is mentioned here.
Who wrote this - It is evident that Paul employed an amanuensis to write this Epistle, and perhaps he commonly did it. Tertius, who thus wrote it, joins with the apostle in affectionate salutations to the brethren at Rome. To the Epistle, Paul signed his own name, and added a salutation in his own hand-writing. Col 4:18, "The salutation by the hand of me Paul;" and in Th2 3:17, he says that this was done in every epistle, Co1 16:21.
In the Lord - As Christian brethren.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: who: Gal 6:11
salute: Rom 16:8; Col 3:17
Geneva 1599
16:22 I Tertius, who (k) wrote [this] epistle, salute you in the Lord.
(k) Wrote it as Paul uttered it.
John Gill
16:22 I Tertius, who wrote this epistle,.... This name is a Latin one, and perhaps the person might be a Roman, for the names Secundus, Tertius, Quartus, Quintus, &c. were common with the Romans; unless it may be thought, as it is by some, that this man was the same with Silas, who was a constant companion of the apostle; and the Hebrew word is the same as Tertius; he also is numbered among the seventy disciples, and said to be bishop of Iconium; See Gill on Lk 10:1. Whosoever he was, it is certain he was an amanuensis of the apostle, who wrote this letter, either from the apostle's notes, or from his mouth.
Salute you in the Lord. Some connect this phrase, "in the Lord", with the other, "wrote this epistle", and make the sense to be that he wrote this epistle for the Lord's sake, for his honour and glory; which he might do, though he wrote it not by inspiration, being only scribe to the apostle; but it is better connected with the word "salute", and the sense is, that his salutation was not a mere form, nor only concerned their temporal good, but their spiritual welfare; that he wished them well in the Lord, that they might have much communion with him, and larger measures of grace from him.
John Wesley
16:22 I Tertius, who wrote this epistle, salute you - Tertius, who wrote what the apostle dictated, inserted this, either by St. Paul's exhortation or ready permission. Caius - The Corinthian, 1Cor 1:14. My host, and of the whole church - Who probably met for some time in his house.
Robert Jamieson, A. R. Fausset and David Brown
16:22 I, Tertius, who wrote this--"the"
epistle--as the apostle's amanuensis, or penman.
salute you in the Lord--So usually did the apostle dictate his epistles, that he calls the attention of the Galatians to the fact that to them he wrote with his own hand (Gal 6:11). But this Tertius would have the Romans to know that, far from being a mere scribe, his heart went out to them in Christian affection; and the apostle, by giving his salutation a place here, would show what sort of assistants he employed.
16:2316:23: Ողջոյն տայ ձեզ Գայիոս ասպնջակա՛ն իմ, եւ ամենայն եկեղեցւոյն։ Ողջոյն տայ ձեզ Երաստոս շահա՛պ քաղաքիս, եւ Կուարտոս եղբայր[3616]։ [3616] Ոմանք. Ամենայն եկեղեցեաց... շահապետ քաղաքիս։ Ոսկան ըստ Լատինական օրինակին աստէն կարգէ՝ Շնորհք Տեառն մերոյ. եւ այլն. զոր ամենայն գրչագիրք մեր ունին ՚ի վախճանի, որպէս եւ եդաք։
23 Ողջունում է ձեզ Գայիոսը՝ իմ եւ ամբողջ եկեղեցու հիւրընկալը: Ողջունում է ձեզ Երաստոսը՝ քաղաքիս գլխաւորը, եւ Կուարտոս եղբայրը:
23 Բարեւ կ’ընէ ձեզի Գայիոսը, իմ ու բոլոր եկեղեցիին հիւրընկալը։ Բարեւ կ’ընէ ձեզի Երաստոսը, քաղաքիս գանձապետը ու Կուարտոս եղբայրը։
Ողջոյն տայ ձեզ Գայիոս ասպնջական իմ եւ ամենայն եկեղեցւոյն: Ողջոյն տայ ձեզ Երաստոս շահապ քաղաքիս եւ Կուարտոս եղբայր:[50]:

16:23: Ողջոյն տայ ձեզ Գայիոս ասպնջակա՛ն իմ, եւ ամենայն եկեղեցւոյն։ Ողջոյն տայ ձեզ Երաստոս շահա՛պ քաղաքիս, եւ Կուարտոս եղբայր[3616]։
[3616] Ոմանք. Ամենայն եկեղեցեաց... շահապետ քաղաքիս։ Ոսկան ըստ Լատինական օրինակին աստէն կարգէ՝ Շնորհք Տեառն մերոյ. եւ այլն. զոր ամենայն գրչագիրք մեր ունին ՚ի վախճանի, որպէս եւ եդաք։
23 Ողջունում է ձեզ Գայիոսը՝ իմ եւ ամբողջ եկեղեցու հիւրընկալը: Ողջունում է ձեզ Երաստոսը՝ քաղաքիս գլխաւորը, եւ Կուարտոս եղբայրը:
23 Բարեւ կ’ընէ ձեզի Գայիոսը, իմ ու բոլոր եկեղեցիին հիւրընկալը։ Բարեւ կ’ընէ ձեզի Երաստոսը, քաղաքիս գանձապետը ու Կուարտոս եղբայրը։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: Приветствует вас Гаий, странноприимец мой и всей церкви. Приветствует вас Ераст, городской казнохранитель, и брат Кварт.
16:23  ἀσπάζεται ὑμᾶς γάϊος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ κούαρτος ὁ ἀδελφός.
16:23. ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"Γαῖος (a-Gaios) ὁ (the-one) ξένος (guested) μου (of-me) καὶ (and) ὅλης (of-whole) τῆς (of-the-one) ἐκκλησίας. (of-a-calling-out-unto) ἀσπάζεται ( It-draweth-along-to ) ὑμᾶς (to-ye,"Ἔραστος (an-Erastos) ὁ (the-one) οἰκονόμος (a-house-parceleer) τῆς (of-the-one) πόλεως (of-a-city) καὶ (and) Κούαρτος (a-Kouartos) ὁ (the-one) ἀδελφός. (brethrened)
16:23. salutat vos Gaius hospes meus et universae ecclesiae salutat vos Erastus arcarius civitatis et Quartus fraterCaius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
23. Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.
16:23. Gaius, my host, and the entire church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.
16:23. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother:

23: Приветствует вас Гаий, странноприимец мой и всей церкви. Приветствует вас Ераст, городской казнохранитель, и брат Кварт.
16:23  ἀσπάζεται ὑμᾶς γάϊος ὁ ξένος μου καὶ ὅλης τῆς ἐκκλησίας. ἀσπάζεται ὑμᾶς ἔραστος ὁ οἰκονόμος τῆς πόλεως καὶ κούαρτος ὁ ἀδελφός.
16:23. salutat vos Gaius hospes meus et universae ecclesiae salutat vos Erastus arcarius civitatis et Quartus frater
Caius, my host, and the whole church saluteth you. Erastus, the treasurer of the city, saluteth you: and Quartus, a brother.
16:23. Gaius, my host, and the entire church, greets you. Erastus, the treasurer of the city, greets you, and Quartus, a brother.
16:23. Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Гаий - это, вероятно, тот житель Коринфа, о котором Апостол упоминает в 1: Kop 1:14. - Брат Кварт - так назван Кварт по тогдашнему обычаю: Апостол, вероятно, не нашел никакого другого подходящего эпитета этому своему сотруднику и обозначил его просто, как брата, т. е. христианина.

Примечание. Начиная с 80-х годов 19-го столетия некоторые толкователи послания к Римлянам стали высказывать мнение, что XVI-я глава посл. к Римлянам есть отдельное письмо Апостола Павла к Ефесянам, случайно присоединенное к нашему посланию. В пользу этого мнения говорят, будто бы, некоторые места этой главы, а именно: а) ст. 5-й, где Епенет назван первым христианином из язычников Асии - а Ефес был главным городом провинции Асии; б) ст. 3-4, где упомянуты Акила и Прискилла, жившие именно в Ефесе (1Кор.16:19: и 2Тим. 4:19). Главное же - Ап. Павел, говорят, не мог знать так хорошо столько лиц из римской общины и давать о них одобрительные отзывы, потому что он еще в Риме не был. - Полагаем, что эти соображения вовсе не таковы, чтобы на их основания строить гипотезу об отдельном послании к Ефесянам, случайно присоединенном к посланию к Римлянам. Самое важное противопоказание в этом отношении состоит в следующем. В те времена христиане, по разным обстоятельствам (для проповедания Евангелия, для избежания гонений и, наконец, по делам торговым) постоянно меняли места жительства и вместе с Ап. Павлом могли сказать о себе: не имея здесь постоянного града (Евр 13:14). Вследствие этого в Риме легко могли очутиться многие христиане, известные Апостолу Павлу по их деятельности еще на Востоке. Что касается, в частности, Акилы и Прискиллы, то известно, что они сначала жили в Риме, а потом удалились оттуда вследствие воздвигнутого против иудеев гонения. Когда гонение затихло, они могли спокойно вернуться в Рим, чтобы там подготовлять почву для деятельности Ап. Павлу. Притом, что это было бы за послание, которое почти сплошь состояло бы из одних приветствий!

Н. П. Розанов
Adam Clarke: Commentary on the Bible - 1831
16:23: Gaius mine host - Gaius in Greek is the same as Caius in Latin, which was a very common name among the Romans. St. Luke (Act 19:29) mentions one Gaius of Macedonia, who was exposed to much violence at Ephesus in the tumult excited by Demetrius the silversmith against St. Paul and his companions; and it is very possible that this was the same person. He is here called not only the host ξενος, the entertainer of St. Paul, or Tertius, (if he wrote this and the following verse), but also of the whole Church: that is, he received and lodged the apostles who came from different places, as well as the messengers of the Churches. All made his house their home; and he must have been a person of considerable property to be able to bear this expense; and of much piety and love to the cause of Christ, else he had not employed that property in this way.
Erastus the chamberlain of the city - Treasurer of the city of Corinth, from which St. Paul wrote this epistle. This is supposed to be the same person as is mentioned Act 19:22. He was one of St. Paul's companions, and, as appears from Ti2 4:20, was left about this time by the apostle at Corinth. He is called the chamberlain οικονομος, which signifies the same as treasurer; he to whom the receipt and expenditure of the public money were intrusted. He received the tolls, customs, etc., belonging to the city, and out of them paid the public expenses. Such persons were in very high credit; and if Erastus was at this time treasurer, it would appear that Christianity was then in considerable repute in Corinth. But if the Erastus of the Acts was the same with the Erastus mentioned here, it is not likely that he now held the office, for this could not at all comport with his travelling with St. Paul. Hence several, both ancients and moderns, who believe the identity of the persons, suppose that Erastus was not now treasurer, but that having formerly been so he still retained the title. Chrysostom thought that he still retained the employment.
Quartus a brother - Whether the brother of Erastus or of Tertius we know not; probably nothing more is meant than that he was a Christian - one of the heavenly family, a brother in the Lord.
Albert Barnes: Notes on the Bible - 1834
16:23: Gaius mine host - Who has received me into his house, and shown me hospitality. The word "host" means one who entertains another at his own house without reward.
And of the whole church - Who has opened his house to entertain "all" Christians; or to show hospitality to them all. He was baptized by Paul himself at Corinth Co1 1:14; and was so highly esteemed by the church that John wrote an epistle to him; Jo3 1:1. He was probably a wealthy citizen of Corinth, who freely opened his house to entertain Christians, and for the purpose of religious worship.
Erastus - Erastus is mentioned Act 19:22 as having been sent by Paul with Timothy into Macedonia. He is also mentioned Ti2 4:20 as having resided at Corinth.
The chamberlain - A chamberlain is properly an officer who has charge of a chamber, or of chambers. In England, the lord chamberlain is the sixth officer of the crown, and has charge of the king's lodgings, and wardrobe, etc. He has also an important rank on days of public solemnities, as the coronation day, etc. The word used here is commonly in the New Testament translated "steward." It properly means one who has charge of domestic affairs, to provide for a family, to pay the servants, etc. In this place it means one who presided over the pecuniary affairs of the "city," and should have been translated "the treasurer; the city treasurer;" an once of trust and of some importance, showing that, "all" who were converted at Corinth were not of the lowest rank. This is implied in Co1 1:26, "Not many wise men, not many mighty, not many noble, are called," implying that there were some such.
Quartus a brother - A fellow-Christian.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: Gaius: Co1 1:14; Jo3 1:1-6
Erastus: Act 19:22; Ti2 4:20
the chamberlain: Or, as the Vulgate renders, arcarius civitatis, "the treasurer (or steward, οικονομος [Strong's G3623],) of the city;" he to whom the receipt and expenditure of the public money were entrusted.
John Gill
16:23 Gaius mine host,.... There was one Gaius a Macedonian, that was with the apostle at Ephesus, Acts 19:29; and another Gaius of Derbe, that accompanied him into Asia, Acts 20:4; whether either of these, as the latter seems more probable, was this person, is not certain. However, it seems very likely that it is the same Gaius the apostle baptized at Corinth, 1Cor 1:14; and some have thought him to be the same that the Apostle John wrote his third epistle to, and indeed the characters of hospitality and generosity there given him well agree with this, who was not only the apostle's host that entertained him in a kind and liberal manner, but of all the saints:
and of the whole church, saluteth you; that is, of the church at Corinth, to whom he was kind and hospitable, even to as many as stood in need of his assistance; or of the church of Christ in general, being beneficent and liberal to all Christian strangers that came that way, lodged them at his house, and provided every thing proper and convenient for them. Dr. Lightfoot thinks that there was a public hospital or receptacle for strangers at Corinth, in imitation of the Jews, who had a place adjoining to their synagogues to entertain travellers in; and that Gaius was the chief officer and overseer of this house, who, discharging his trust well, is deservedly commended. That the Jews had places near their synagogues for such a purpose is, certain. It is said (b),
"why do they sanctify (or consecrate the day?) that travellers may do their duty, who eat, and drink, and sleep in the synagogue.''
The gloss on it is,
"not the synagogue itself, but the chambers which were near the synagogue, are called the synagogue, and from thence they heard the consecration.''
And elsewhere (c) it is said,
"in the synagogues they neither eat nor drink--but there is a place near the synagogue where travellers used to sleep and eat;''
and then follows what is said before. And Maimonides (d) observes,
"there is no sanctification (of the sabbath) but in the place where the meal is eaten; so a man may not sanctify in one house, and eat in another; but if he sanctifies in this, he must eat in this; but why do they sanctify in the synagogue? because of travellers who eat and drink there.''
Upon which his commentator remarks (e), that
"they do not eat in the synagogue at all, but they eat, , "in a house near the synagogue", where they sit at the time of hearing the sanctification.''
But whether there was such an house at Corinth near the place of public worship, or any where else for this purpose, is not certain; and to make Gains only an overseer over such an house, though a faithful one, greatly sinks his character; since one would conclude from hence, that his entertainment of the apostle, and other saints, was at his own expense.
Erastus the chamberlain of the city saluteth you; whom the apostle is said to leave at Corinth, Ti2 4:20, and at another time to send along with Timotheus into Macedonia, if the same person is intended; for these do not seem so well to accord with his being in such an office, which must require attendance, and would not admit of going from place to place with the apostle, or of being sent by him. The city, of which he was chamberlain, was the city of Corinth, where the apostle and this Erastus were, when this epistle was wrote. The word translated "chamberlain", is often used for a steward; and here it signifies such an officer as had the care of the city chest or coffer, and distributed the public money; and seems to answer to the "quaestor urbanus", or city treasurer, among the Romans, whose business it was to receive the city accounts, and disburse at all occasions of public expenses; so that this was a place of honour and trust; hence it appears, that though not many, yet some rich and honourable were called by grace, and embraced the Gospel. His name signifies beloved, and is the same with David in Hebrew. What nation he was of is not certain, whether a Roman, a Greek, or Jew; one of this name is reckoned among the seventy disciples, and it said to be bishop of Paneas, or of the Philippians; See Gill on Lk 10:1.
Quartus a brother; not of Tertius, nor of Erastus, nor of the apostle according to the flesh, as some have thought, but a brother in a spiritual relation. This man, as appears from his name, was a Roman; probably had before lived at Rome, and therefore sends his salutations to the Christians there: he is mentioned among the seventy disciples, and said to be bishop of Berytus; See Gill on Lk 10:1.
(b) T. Bab. Pesachim, fol. 101. 1. (c) Gloss. in T. Bab. Bava Bathra, fol. 3. 2. (d) Hilchot Sabbat, c. 29. sect. 8. (e) Maggid. Misnah in ib.
John Wesley
16:23 The chamberlain of the city - Of Corinth.
Robert Jamieson, A. R. Fausset and David Brown
16:23 Gaius mine host, and--the host
of the whole church--(See Acts 20:4). It would appear that he was one of only two persons whom Paul baptized with his own hand (compare 3Jn 1:1). His Christian hospitality appears to have been something uncommon.
Erastus the chamberlain--"treasurer."
of the city--doubtless of Corinth. (See Acts 19:22; Ti2 4:20).
and Quartus a brother--rather, "the" or "our brother"; as Sosthenes and Timothy are called (1Cor 1:1; 2Cor 1:1, Greek). Nothing more is known of this Quartus.
16:2416:24: Այլ ա՛յնմ որ կարօ՛ղն է հաստատել զձեզ ըստ աւետարանիս իմում, եւ ըստ քարոզութեանն Յիսուսի Քրիստոսի, ըստ յայտնութեա՛ն խորհրդոյն, ժամանակօքն յաւիտենից լռեցելոյ.
24 Այլ նրան, որ կարո՛ղ է ձեզ հաստատուն պահել ըստ իմ այս աւետարանի եւ ըստ քարոզութեան Յիսուս Քրիստոսի, ըստ այն յայտնութեան խորհրդի, որ յաւիտենից ծածկուած էր,
24 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
Այլ այնմ, որ կարողն է հաստատել զձեզ ըստ աւետարանիս իմում, եւ ըստ քարոզութեանն Յիսուսի Քրիստոսի, ըստ յայտնութեան խորհրդոյն ժամանակօքն յաւիտենից լռեցելոյ:

16:24: Այլ ա՛յնմ որ կարօ՛ղն է հաստատել զձեզ ըստ աւետարանիս իմում, եւ ըստ քարոզութեանն Յիսուսի Քրիստոսի, ըստ յայտնութեա՛ն խորհրդոյն, ժամանակօքն յաւիտենից լռեցելոյ.
24 Այլ նրան, որ կարո՛ղ է ձեզ հաստատուն պահել ըստ իմ այս աւետարանի եւ ըստ քարոզութեան Յիսուս Քրիստոսի, ըստ այն յայտնութեան խորհրդի, որ յաւիտենից ծածկուած էր,
24 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: Благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
16:24  
16:24. [WH omits this verse.]
16:24. []The grace of our Lord Jesus Christ be with you all. Amen.
24. [Some Greek copies add verse 24: “The grace of our Lord Jesus Christ be with you all. Amen.”]
16:24. The grace of our Lord Jesus Christ be with you all. Amen.
16:24. The grace of our Lord Jesus Christ [be] with you all. Amen.
The grace of our Lord Jesus Christ [be] with you all. Amen:

24: Благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
16:24  
16:24. [WH omits this verse.]
16:24. []
The grace of our Lord Jesus Christ be with you all. Amen.
24. [Some Greek copies add verse 24: “The grace of our Lord Jesus Christ be with you all. Amen.”]
16:24. The grace of our Lord Jesus Christ be with you all. Amen.
16:24. The grace of our Lord Jesus Christ [be] with you all. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:24: The grace of our Lord - This is the conclusion of Tertius, and is similar to what St. Paul used above. Hence it is possible that Tertius wrote the whole of the 22nd, 23rd, and 24th verses, without receiving any particular instructions from St. Paul, except the bare permission to add his own salutations with those of his particular friends. There is a great deal of disagreement among the MSS. and versions relative to this verse; some rejecting it entirely, and some of those which place the following verses at the end of Rom 14:23, inserting it at the end of the 27th verse in that place. The reader who chooses may consult Wetstein and Griesbach on these discordances.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: Rom 16:20; Th1 5:28
Geneva 1599
16:24 (6) The grace of our Lord Jesus Christ [be] with you all. Amen.
(6) Now taking his leave of them this third time, he wishes that to them, upon which all the force of the former doctrine depends.
John Gill
16:24 The grace of our Lord Jesus Christ be with you all. Amen. This verse is placed by the Syriac at the end of the chapter, and is wanting in the Ethiopic version, and in one ancient copy, being, excepting the word all, the same as at the end of Rom 16:20; but inasmuch as it is in all other copies, it ought to be repeated and stand here: the reason of the repetition may either be, because the former might be written by his amanuensis, and this with his own hand, as was usual with him in all his epistles, by which they might be known to be his, Th2 3:17; or the apostle having so great an affection for this church, knew not how to take his leave of them, but repeats his valediction again and again, as here, and in Rom 16:20. Rom 16:25 are placed in some copies, at the end of Rom 16:14, and omitted here, as they are by the Arabic version, which begins thus, "to the only most wise God, Jesus Christ": and so considers the following doxology as be, longing to Christ, and to him as God, and as the only most wise God.
Robert Jamieson, A. R. Fausset and David Brown
16:24 The grace, &c.--a repetition of the benediction precisely as in Rom 16:20, save that it is here invoked on them "all."
16:2516:25: եւ յայտնելոյ այժմիկ ՚ի ձեռն գրոց մարգարէականաց, ըստ հրամանի մշտնջենաւորին Աստուծոյ, ՚ի հնազանդութիւն հաւատոց. յամենայն հեթանոսս ծանուցելոյ[3617], [3617] Ոմանք. Խորհրդոյս այսորիկ, ժամանակօք յաւիտենից լռեցելոյս... ՚ի հնազանդութիւն հաւատոցս։
25 իսկ այժմ յայտնուած է մարգարէական գրքերի միջոցով մշտնջենաւոր Աստծու հրամանի համաձայն եւ ծանուցուած է բոլոր հեթանոսներին, հաւատի հնազանդութեան համար,
25 Արդ՝ անոր, որ կարող է ձեզ հաստատել իմ աւետարանիս պէս ու Յիսուս Քրիստոսին քարոզութեանը պէս, այն խորհուրդին յայտնուելուն պէս՝ որ յաւիտենական ատեններէն ի վեր ծածկուած էր,
եւ յայտնելոյ այժմիկ ի ձեռն գրոց մարգարէականաց ըստ հրամանի մշտնջենաւորին Աստուծոյ, ի հնազանդութիւն հաւատոց, յամենայն հեթանոսս ծանուցելոյ:

16:25: եւ յայտնելոյ այժմիկ ՚ի ձեռն գրոց մարգարէականաց, ըստ հրամանի մշտնջենաւորին Աստուծոյ, ՚ի հնազանդութիւն հաւատոց. յամենայն հեթանոսս ծանուցելոյ[3617],
[3617] Ոմանք. Խորհրդոյս այսորիկ, ժամանակօք յաւիտենից լռեցելոյս... ՚ի հնազանդութիւն հաւատոցս։
25 իսկ այժմ յայտնուած է մարգարէական գրքերի միջոցով մշտնջենաւոր Աստծու հրամանի համաձայն եւ ծանուցուած է բոլոր հեթանոսներին, հաւատի հնազանդութեան համար,
25 Արդ՝ անոր, որ կարող է ձեզ հաստատել իմ աւետարանիս պէս ու Յիսուս Քրիստոսին քարոզութեանը պէս, այն խորհուրդին յայտնուելուն պէս՝ որ յաւիտենական ատեններէն ի վեր ծածկուած էր,
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: (14-24) Могущему же утвердить вас, по благовествованию моему и проповеди Иисуса Христа, по откровению тайны, о которой от вечных времен было умолчано,
16:25  [τῶ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα ἰησοῦ χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου
16:25. Τῷ (Unto-the-one) δὲ (moreover) δυναμένῳ ( unto-abling ) ὑμᾶς (to-ye) στηρίξαι (to-have-stablished-to) κατὰ (down) τὸ (to-the-one) εὐαγγέλιόν (to-a-goodly-messagelet) μου (of-me) καὶ (and) τὸ (to-the-one) κήρυγμα (to-a-heralding-to) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"κατὰ (down) ἀποκάλυψιν (to-a-shrouding-off) μυστηρίου (of-a-flexerlet) χρόνοις (unto-interims) αἰωνίοις ( unto-aged-belonged ) σεσιγημένου (of-having-had-come-to-be-silenced-unto,"
16:25. ei autem qui potens est vos confirmare iuxta evangelium meum et praedicationem Iesu Christi secundum revelationem mysterii temporibus aeternis tacitiNow to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
25. Now to him that is able to stablish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal,
16:25. But to him who is able to confirm you according to my Gospel and the preaching of Jesus Christ, in accord with the revelation of the mystery which has been hidden from time immemorial,
16:25. 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,
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:

25: (14-24) Могущему же утвердить вас, по благовествованию моему и проповеди Иисуса Христа, по откровению тайны, о которой от вечных времен было умолчано,
16:25  [τῶ δὲ δυναμένῳ ὑμᾶς στηρίξαι κατὰ τὸ εὐαγγέλιόν μου καὶ τὸ κήρυγμα ἰησοῦ χριστοῦ, κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου
16:25. ei autem qui potens est vos confirmare iuxta evangelium meum et praedicationem Iesu Christi secundum revelationem mysterii temporibus aeternis taciti
Now to him that is able to establish you, according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which was kept secret from eternity;
16:25. But to him who is able to confirm you according to my Gospel and the preaching of Jesus Christ, in accord with the revelation of the mystery which has been hidden from time immemorial,
16:25. 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,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Description of the Gospel; The Apostle's Doxology.A. D. 58.
25 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, 26 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: 27 To God only wise, be glory through Jesus Christ for ever. Amen.

Here the apostle solemnly closes his epistle with a magnificent ascription of glory to the blessed God, as one that terminated all in the praise and glory of God, and studied to return all to him, seeing all is of him and from him. He does, as it were, breathe out his soul to these Romans in the praise of God, choosing to make that the end of his epistle which he made the end of his life. Observe here,

I. A description of the gospel of God, which comes in in a parenthesis; having occasion to speak of it as the means by which the power of God establishes souls, and the rule of that establishment: To establish you according to my gospel. Paul calls it his gospel, because he was the preacher of it and because he did so much glory in it. Some think he means especially that declaration, explication, and application, of the doctrine of the gospel, which he had now made in this epistle; but it rather takes in all the preaching and writing of the apostles, among whom Paul was a principal labourer. Through their word (John xvii. 20), the word committed to them. Ministers are the ambassadors, and the gospel is their embassy. Paul had his head and heart so full of the gospel that he could scarcely mention it without a digression to set forth the nature and excellency of it.

1. It is the preaching of Jesus Christ. Christ was the preacher of it himself; it began to be spoken by the Lord, Heb. ii. 3. So pleased was Christ with his undertaking for our salvation that he would himself be the publisher of it. Or, Christ is the subject-matter of it; the sum and substance of the whole gospel is Jesus Christ and him crucified. We preach not ourselves, says Paul, but Christ Jesus the Lord. That which establishes souls is the plain preaching of Jesus Christ.

2. It is the revelation of the mystery which was kept secret since the world began, and by the scriptures of the prophets made known. The subject-matter of the gospel is a mystery. Our redemption and salvation by Jesus Christ, in the foundation, method, and fruits of it, are, without controversy, a great mystery of godliness, 1 Tim. iii. 16. This bespeaks the honour of the gospel; it is no vulgar common thing, hammered out by any human wit, but it is the admirable product of the eternal wisdom and counsel of God, and has in it such an inconceivable height, such an unfathomable depth, as surpass knowledge. It is a mystery which the angels desire to look into, and cannot find the bottom of. And yet, blessed be God, there is as much of this mystery made plain as will suffice to bring us to heaven, if we do not wilfully neglect so great salvation. Now,

(1.) This mystery was kept secret since the world began: chronois aioniois sesigemenou. It was wrapped up in silence from eternity; so some--a temporibus æternis; it is no new and upstart notion, no late invention, but took rise from the days of eternity and the purposes of God's everlasting love. Before the foundation of the world was laid, the mystery was hid in God, Eph. iii. 9. Or, since the world began, so we translate it. During all the times of the Old-Testament this mystery was comparatively kept secret in the types and shadows of the ceremonial law, and the dark predictions of the prophets, which pointed at it, but so that they could not stedfastly look to the end of those things, 2 Cor. iii. 13. Thus it was hid from ages and generations, even among the Jews, much more among the Gentiles that sat in darkness and had no notices at all of it. Even the disciples of Christ themselves, before his resurrection and ascension, were very much in the dark about the mystery of redemption, and their notion of it was very much clouded and confused; such a secret was it for many ages. But,

(2.) It is now made manifest. The veil is rent, the shadows of the evening are done away, and life and immortality are brought to light by the gospel, and the Sun of righteousness has risen upon the world. Paul does not pretend to have the monopoly of this discovery, as if he alone knew it; no, it is made manifest to many others. But how is it made manifest by the scriptures of the prophets? Surely, because now the event has given the best exposition to the prophecies of the Old Testament. Being accomplished, they are explained. The preaching of the prophets, as far as it related to this mystery, was in a great measure dark and unintelligible in the ages wherein they lived; but the scriptures of the prophets, the things which they left in writing, are now not only made plain in themselves, but by them this mystery is made known to all nations. The Old Testament does not only borrow light from, but return light to, the revelation of the New Testament. If the New Testament explains the Old, the Old Testament, by way of requital, very much illustrates the New. Thus the Old-Testament prophets prophesy again, now their prophecies are fulfilled, before many people, and nations, and tongues. I refer to Rev. x. 11, which this explains. Now Christ appears to have been the treasure hid in the field of the Old Testament. To him bear all the prophets witness. See Luke xxiv. 27.

(3.) It is manifested according to the commandment of the everlasting God--the purpose, counsel, and decree of God from eternity, and the commission and appointment given first to Christ and then to the apostles, in the fulness of time. They received commandment from the Father to do what they did in preaching the gospel. Lest any should object, "Why was this mystery kept secret so long, and why made manifest now?"--he resolves it into the will of God, who is an absolute sovereign, and gives not an account of any of his matters. The commandment of the everlasting God was enough to bear out the apostles and ministers of the gospel in their preaching. The everlasting God. This attribute of eternity is here given up to God very emphatically. [1.] He is from everlasting, which intimates that though he had kept this mystery secret since the world began, and had but lately revealed it, yet he had framed and contrived it from everlasting, before the worlds were. The oaths and covenants in the written word are but the copy of the oath and covenant which were between the Father and the Son from eternity: those the extracts, these the original. And, [2.] He is to everlasting, intimating the eternal continuance to us. We must never look for any new revelation, but abide by this, for this is according to the commandment of the everlasting God. Christ, in the gospel, is the same yesterday, to-day, and for ever.

(4.) It is made known to all nations for the obedience of faith. The extent of this revelation he often takes notice of; that whereas hitherto in Judah only God was known, now Christ is salvation to the ends of the earth, to all nations. And the design of it is very observable; it is for the obedience of faith--that they may believe and obey it, receive it and be rules by it. The gospel is revealed, not to be talked of and disputed about, but to be submitted to. The obedience of faith is that obedience which is paid to the word of faith (see that phrase, Acts vi. 7), and which is produced by the grace of faith. See here what is the right faith--even that which works in obedience; and what is the right obedience--even that which springs from faith; and what is the design of the gospel--to bring us to both.

II. A doxology to that God whose gospel it is, ascribing glory to him for ever (v. 27), acknowledging that he is a glorious God, and adoring him accordingly, with the most awful affections, desiring and longing to be at this work with the holy angels, where we shall be doing it to eternity. This is praising God, ascribing glory to him for ever. Observe,

1. The matter of this praise. In thanking God, we fasten upon his favours to us; in praising and adoring God, we fasten upon his perfections in himself. Two of his principal attributes are here taken notice of:-- (1.) His power (v. 25): To him that is of power to establish you. It is no less than a divine power that establishes the saints. Considering the disposition there is in them to fall, the industry of their spiritual enemies that seek to overthrow them, and the shaking times into which their lot is cast, no less than an almighty power will establish them. That power of God which is put forth for the establishment of the saints is and ought to be the matter of our praise, as Jude 24, To him that is able to keep you from falling. In giving God the glory of this power we may, and must, take to ourselves the comfort of it--that whatever our doubts, and difficulties, and fears, may be, our God, whom we serve, is of power to establish us. See 1 Pet. i. 5; John x. 29. (2.) His wisdom (v. 27): To God only wise. Power to effect without wisdom to contrive, and wisdom to contrive without power to effect, are alike vain and fruitless; but both together, and both infinite, make a perfect being. He is only wise; not the Father only wise, exclusive of the Son, but Father, Son, and Holy Ghost, three persons and one God, only wise, compared with the creatures. Man; the wisest of all the creatures in the lower world, is born like a wild ass's colt; nay, the angels themselves are charged with folly, in comparison with God. He only is perfectly and infallibly wise; he only is originally wise, in and of himself; for he is the spring and fountain of all the wisdom of the creatures, the Father of all the lights of wisdom that any creature can pretend to (James i. 17): with him are strength and wisdom, the deceived and deceiver are his.

2. The Mediator of this praise: Through Jesus Christ. To God only wise through Jesus Christ; so some. It is in and through Christ that God is manifested to the world as the only wise God; for he is the wisdom of God, and the power of God. Or rather, as we read it, glory through Jesus Christ. All the glory that passes from fallen man to God, so as to be accepted of him, must go through the hands of the Lord Jesus, in whom alone it is that our persons and performances are, or can be, pleasing to God. Of his righteousness therefore we must make mention, even of his only, who, as he is the Mediator of all our prayers, so he is, and I believe will be to eternity, the Mediator of all our praises.
Adam Clarke: Commentary on the Bible - 1831
16:25: Now to him - In the note at Rom 14:23 (note). I have shown that this and the following verses are by the most reputable MSS. and versions placed at the end of that chapter, which is supposed by most critics to be their proper place. Some of the arguments adduced in favor of this transposition may be found in the note above mentioned. I shall therefore refer to Griesbach, and proceed to make a few short remarks on the verses as they occur here.
Of power to stablish you - To that God, without whom nothing is wise, nothing strong; who is as willing to teach as he is wise; as ready to help as he is strong.
According to my Gospel - That Gospel which explains and publishes God's purpose of taking the Gentiles to be his people under the Messiah, without subjecting them to the law of Moses. This is what he here calls the preaching of Jesus Christ; for without this he did not think, as Mr. Locke observes, that Christ vas preached to the Gentiles as he ought to be; and therefore in several places of his epistle to the Galatians he calls it the truth, and the truth of the Gospel, and uses the like expressions to the Ephesians and Colossians. This is that mystery which he is so much concerned that the Ephesians should understand and adhere to firmly, and which was revealed to him according to that Gospel whereof he was made a minister. And it is probable that this grand mystery of bringing the Gentiles into the kingdom of God, without passing through the rites of the Mosaic law, was revealed more particularly to St. Paul than to any other of the apostles, and that he preached it more pointedly, and certainly with more success. See Taylor and Locke.
Which was kept secret - This purpose of calling the Gentiles, and giving them equal privileges to the Jews, without obliging them to submit to circumcision, etc.
Albert Barnes: Notes on the Bible - 1834
16:25: Now to him - This and the two following verses are found in many manuscripts at the close of Rom. 14. Its proper place, however, is here; and the apostle thus concludes the whole Epistle with an ascription of praise.
To him ... - To God; be glory; Rom 16:20.
Is of power - Greek, Is able; who has power; Eph 3:20; Jde 1:24, "Now unto him that is able to keep you from falling," etc. God only can keep Christians in the path of salvation; and it was well to bring that truth prominently into view at the close of the Epistle.
To establish you - To strengthen and confirm you.
According to my gospel - According to the gospel which I preach; the doctrines which I have been defending in this Epistle. It is called "his" gospel, not because he was the author of it, or because others did not preach it also, but because he had been "particularly" defending it in this Epistle. The doctrines which he had advanced were just those which were suited to strengthen and confirm them, - the doctrine of justification, of election, of perseverance, and of the protection and favor of God to both Jews and Gentiles. These were the doctrines which he had defended; and it might easily be shown that "these" are the doctrines that give stability to the Christian faith, hope, and love.
And the preaching of Jesus Christ - Not his "personal" preaching; but according to that preaching of which Christ is the author and the subject; and particularly, as the following clause shows, to the doctrines by which the partition between the Jews and the Gentiles was broken down, and by which they were admitted to the same privileges and hopes.
According to the Revelation - According to the communication of what has been so long concealed, but which is now made manifest. The word "Revelation" refers to the "publication" of the plan by the gospel.
Of the mystery - The word "mystery" means properly what is "hidden" or "concealed," and is thus applied to any doctrine which was not before known. It does not mean necessarily what is "unintelligible;" but what had not been before Rev_ealed; see the note at Mat 13:11. The word here seems to refer to the principal doctrines of the gospel; its main truths, which had been concealed, especially from the entire Gentile world, but which were now made known.
Which was kept secret - Which were kept in "silence" (Greek, σεσιγημένου sesigē menou), were not divulged or proclaimed.
Since the world began - In all past times. This refers particularly to the Gentiles. The Jews had some obscure intimations of these truths, but they were now made known to all the world. The phrase "since the world began" is in Greek, "in eternal times;" that is, in all past times; or, as we should say, they have been "always" concealed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: to him: Rom 14:4; Act 20:32; Eph 3:20, Eph 3:21; Th1 3:13; Th2 2:16, Th2 2:17, Th2 3:3; Heb 7:25; Pe1 5:10; Jde 1:24, Jde 1:25
my gospel: Rom 2:16; Co2 4:3; Gal 2:2; Th2 2:14; Ti2 2:8
and the: Act 9:20; Co1 1:23, Co1 2:2; Co2 4:5
to the: Co1 2:7; Eph 1:9; Col 1:26, Col 1:27
which: Psa 78:2; Dan 2:22; Amo 3:7; Mat 13:17, Mat 13:35; Luk 10:23, Luk 10:24; Eph 3:3-5, Eph 3:9, Eph 3:11; Pe1 1:10-12, Pe1 1:20
Geneva 1599
16:25 (7) 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 (l) mystery, which was kept secret since the world began,
(7) He sets forth the power and wisdom of God with great thanksgiving, which especially appears in the gospel, and makes mention also of the calling of the Gentiles, to confirm the Romans in the hope of this salvation.
(l) That secret and hidden thing, that is to say, the calling of the Gentiles.
John Gill
16:25 Now to him that is of power to stablish you,.... God is here described by his power, and the particular instance of it is the establishing of his people; that is, in the Gospel, as the Syriac version reads the next clause, and in the profession of it, with grace in their hearts, and in the exercise of it, and more lively and cheerful discharge of duty; See Gill on Rom 1:11;
according to my Gospel; this is the means by which God usually establishes his people in faith and holiness; it is, indeed, an act of divine power, and which there is reason to hope and believe will be exerted; for words which express the power of God to do this, or the other thing, generally import willingness to do it, as the word does here; but then this is commonly done in the use of means: and that is the Gospel, than which nothing has a greater tendency to, and is better calculated for, and with a divine blessing always issues in the establishment of the saints. The apostle calls the Gospel his, not because he was the author of it, or the subject of it; but because he was the minister of it; it was that Gospel which he was sent and qualified to preach, and did preach fully and faithfully, and which he explains by the following clauses:
and the preaching of Jesus Christ: being that Gospel which Jesus Christ himself preached, for which he was anointed and sent, and which first began to be spoken by him in its power and purity, and in such a manner as it never was before or since: and of which he also is the subject; it treats of his person, offices, righteousness, blood, sacrifice, and salvation; and which when preached aright is done in his name, by his authority, through gifts, grace, and strength received from him, and with a view to his glory: it follows as a further explanation of it,
according to the revelation of the mystery; by which is meant, not, as some think, only the calling and conversion of the Gentiles through the preaching of the Gospel, though what is said of it well agrees with it; see Eph 3:3; nor merely the mystery of Christ's incarnation and redemption by him; but the whole Gospel, and all the truths of it, which is often in Scripture called a "mystery", because the reason of many of its important doctrines does not clearly appear to the carnal reason of men; and the "modus" of several of them will ever remain inexplicable by us, as the doctrine of the Trinity, the sonship of Christ, and his incarnation, the resurrection, &c. though the things themselves are most clearly revealed, as here "revelation" is ascribed unto them; by which is meant not that internal revelation of them, by the Spirit of God to the souls of men, though absolutely necessary to the understanding of them in a spiritual manner; nor the revelation of them to the apostles by Christ, by which, and not by men, they were taught and received; but that revelation which they have made of them in the external ministry of the word:
which was kept secret since the world began, or "from eternal times": from all the ages of the former dispensation, or that have run out from the beginning of the world; not that this mystery of the Gospel was entirely unknown, nor any hints given of it in those ages; for there certainly were, as to our first parents after the fall, to Abraham, Moses, David, Isaiah, and others; but it was but obscurely revealed, only some dark intimations were given of it; it was exhibited in types, shadows, and sacrifices; and, in a comparative sense, was wrapped up in darkness and silence, in reference to the more clear discovery and open exhibition of it under the Gospel dispensation.
John Wesley
16:25 Now to him who is able - The last words of this epistle exactly answer the first, Rom 1:1-5; in particular, concerning the power of God, the gospel, Jesus Christ, the scriptures, the obedience of faith, all nations. To establish you - Both Jews and gentiles. According to my gospel, and the preaching of Jesus Christ - That is, according to the tenor of the gospel of Jesus Christ, which I preach. According to the revelation of the mystery - Of the calling of the gentiles, which, as plainly as it was foretold in the Prophets, was still hid from many even of the believing Jews.
Robert Jamieson, A. R. Fausset and David Brown
16:25 Now to him that is of power--more simply, as in Jude 1:24, "to Him that is able."
to stablish--confirm, or uphold
you, according to my gospel, and the preaching of Jesus Christ--that is, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ."
according to the revelation of the mystery--(See on Rom 11:25).
which was kept secret since the world began--literally, "which hath been kept in silence during eternal ages."
16:2616:26: Միայնոյ իմաստնոյն Աստուծոյ, ՚ի ձեռն Յիսուսի Քրիստոսի. նմա փա՛ռք յաւիտեանս յաւիտենից. ամէն[3618]։ [3618] Ոմանք. Քրիստոսի. որում փառք։ Ուր Ոսկան յաւելու. Նմա պատիւ եւ փառք։ Յօրինակին պակասէր. Յաւիտեանս յաւիտենից ամէն։
26 միակ իմաստուն Աստծուն, Յիսուս Քրիստոսի միջոցով, նրան փառք յաւիտեանս: Ամէն:
26 Հիմա յայտնուեցաւ ու մարգարէական գրքերը յաւիտենական Աստուծոյ հրամանով բոլոր հեթանոսներուն ճանչցուեցան, հաւատքի հնազանդելու համար,
Միայնոյ իմաստնոյն Աստուծոյ ի ձեռն Յիսուսի Քրիստոսի, նմա փառք յաւիտեանս: Ամէն:

16:26: Միայնոյ իմաստնոյն Աստուծոյ, ՚ի ձեռն Յիսուսի Քրիստոսի. նմա փա՛ռք յաւիտեանս յաւիտենից. ամէն[3618]։
[3618] Ոմանք. Քրիստոսի. որում փառք։ Ուր Ոսկան յաւելու. Նմա պատիւ եւ փառք։ Յօրինակին պակասէր. Յաւիտեանս յաւիտենից ամէն։
26 միակ իմաստուն Աստծուն, Յիսուս Քրիստոսի միջոցով, նրան փառք յաւիտեանս: Ամէն:
26 Հիմա յայտնուեցաւ ու մարգարէական գրքերը յաւիտենական Աստուծոյ հրամանով բոլոր հեթանոսներուն ճանչցուեցան, հաւատքի հնազանդելու համար,
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: (14-25) но которая ныне явлена, и через писания пророческие, по повелению вечного Бога, возвещена всем народам для покорения их вере,
16:26  φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατ᾽ ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος,
16:26. φανερωθέντος (of-having-been-en-manifested) δὲ (moreover) νῦν (now) διά (through) τε (also) γραφῶν (of-scribings) προφητικῶν ( of-declarer-before-belonged-of ) κατ' (down) ἐπιταγὴν (to-an-arranging-upon) τοῦ (of-the-one) αἰωνίου (of-aged-belonged) θεοῦ (of-a-Deity) εἰς (into) ὑπακοὴν (to-a-hearing-under) πίστεως (of-a-trust) εἰς (into) πάντα ( to-all ) τὰ (to-the-ones) ἔθνη (to-nations) γνωρισθέντος, (of-having-been-acquainted-to,"
16:26. quod nunc patefactum est per scripturas prophetarum secundum praeceptum aeterni Dei ad oboeditionem fidei in cunctis gentibus cognito(Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
26. but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith;
16:26. (which now has been made clear through the Scriptures of the Prophets, in accord with the precept of the eternal God, unto the obedience of faith) which has been made known among all the Gentiles:
16:26. 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:
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:

26: (14-25) но которая ныне явлена, и через писания пророческие, по повелению вечного Бога, возвещена всем народам для покорения их вере,
16:26  φανερωθέντος δὲ νῦν διά τε γραφῶν προφητικῶν κατ᾽ ἐπιταγὴν τοῦ αἰωνίου θεοῦ εἰς ὑπακοὴν πίστεως εἰς πάντα τὰ ἔθνη γνωρισθέντος,
16:26. quod nunc patefactum est per scripturas prophetarum secundum praeceptum aeterni Dei ad oboeditionem fidei in cunctis gentibus cognito
(Which now is made manifest by the scriptures of the prophets, according to the precept of the eternal God, for the obedience of faith) known among all nations:
16:26. (which now has been made clear through the Scriptures of the Prophets, in accord with the precept of the eternal God, unto the obedience of faith) which has been made known among all the Gentiles:
16:26. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:26: But now is made manifest - Now, under the New Testament dispensation, and by my preaching.
By the scriptures of the prophets - Hints relative to this important work being scattered up and down through all their works, but no clear revelation that the Gentiles, who should be admitted into the Church, should be admitted without passing under the yoke of the Mosaic law. This was the point which was kept secret: as to the calling of the Gentiles, this was declared in general terms by the prophets, and the apostle quotes and makes a most important use of their predictions; but the other was a point on which the prophets gave no information, and it seems to have been peculiarly revealed to St. Paul, who received the commandment of the everlasting God to make it known εις παντα τα εθνη, to all the Gentiles - all the people of the earth that were not of Jewish extraction. And it was to be made known for the obedience of faith, that they might believe its doctrines and obey its precepts; its universal voice requiring repentance towards God, faith in our Lord Jesus Christ, and circumcision of the heart, in the place of all Jewish rites and ceremonies.
Albert Barnes: Notes on the Bible - 1834
16:26: But now is made manifest - Is Rev_ealed, or made known; that which was so long concealed is now divulged, that is, God's plan of saving people is now made known to all nations.
And by the Scriptures ... - By the "writings" of the prophets. The prophetic writings contained the doctrines, obscurely indeed, but so as to be an important means of disseminating and confirming the truth that the Gentiles should be made acquainted with the gospel. To those writings the apostle had repeatedly appealed in his defense of the proposition that the gospel was to be preached to the Gentile word; Rom. 10; 11; 15. The prophetic writings; moreover, were extensively scattered among the Gentile nations, and thus were readily appealed to in defense of this position. Their writings being thus translated, and read, were an important means of propagating the truths of the Christian religion.
According to the commandment ... - By his command through Jesus Christ; made known in the gospel of his Son.
The everlasting God - God who is eternal, and therefore unchanged. He who has indeed concealed this truth, but who has always intended that it should be Rev_ealed.
To all nations - Mat 28:19; compare Col 1:23.
For the obedience of faith - To produce obedience to the requirements of the gospel; see the note at Rom 1:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: now: Eph 1:9; Col 1:26; Ti2 1:10; Tit 1:2, Tit 1:3
and by: Rom 1:2, Rom 3:21, Rom 15:4; Act 8:32-35, Act 10:43, Act 26:22, Act 26:23; Gal 3:8; Eph 2:20; Rev 19:10
according: Mat 28:19, Mat 28:20; Mar 16:15; Luk 24:44-47; Act 13:46, Act 13:47, Act 26:17, Act 26:18
everlasting: Rom 1:20; Gen 21:33; Deu 33:27; Isa 9:6, Isa 40:28; Mic 5:2; Ti1 1:17; Heb 9:14, Heb 13:8; Jo1 5:20; Rev 1:8-11, Rev 1:17
for the: Rom 1:5, Rom 15:18; Act 6:7
Geneva 1599
16:26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, (m) made known to all nations for the obedience of faith:
(m) Offered and exhibited to all nations to be known.
John Gill
16:26 But now is made manifest,.... In these last days, in which God has spoken by his Son, by whom the doctrines of grace are most clearly revealed, and fully dispensed; and by his apostles, who were blessed with a clear insight into them, and with extraordinary gifts to minister them;
and by the Scriptures of the prophets; or prophetic writings, in which these truths are hinted, and by which, being made manifest by Christ and his apostles, they are attested and confirmed;
according to the commandment of the everlasting God, made known to all nations for the obedience of faith; that is, it is by the express order and command of that God who is from everlasting to everlasting, that the mystery of the Gospel is made manifest by the preaching of the apostles being witnessed to by the law and prophets in all its doctrines; particularly justification by Christ's righteousness, remission of sins through his blood, and salvation by his sufferings and death; that this should be made known not only in the land of Judea, but to all the nations of the world; for this end, that many souls may be brought to submit to the righteousness of faith, to embrace the doctrine of faith, make a profession of it, be subject to the ordinances of it, live by faith on Christ, and also soberly, righteously and godly in this world: if this commandment refers, as it seems to do, to the order of Christ to his apostles, to preach the Gospel to Jews and Gentiles, to the Jews first, and upon their rejection of it, to turn to the Gentiles; for so, says the apostle, has the Lord commanded us, Acts 13:46; here is a clear proof that Christ is God, and that he is the everlasting God.
John Wesley
16:26 According to the commandment - The foundation of the apostolical office. Of the eternal God - A more proper epithet could not be. A new dispensation infers no change in God. Known unto him are all his works, and every variation of them, from eternity. Made known to all nations - Not barely that they might know, but enjoy it also, through obeying the faith.
Robert Jamieson, A. R. Fausset and David Brown
16:26 But is now made manifest--The reference here is to that peculiar feature of the Gospel economy which Paul himself was specially employed to carry into practical effect and to unfold by his teaching--the introduction of the Gentile believers to an equality with their Jewish brethren, and the new, and, to the Jews, quite unexpected form which this gave to the whole Kingdom of God (compare Eph 3:1-10, &c.). This the apostle calls here a mystery hitherto undisclosed, in what sense Rom 16:27 will show, but now fully unfolded; and his prayer for the Roman Christians, in the form of a doxology to Him who was able to do what he asked, is that they might be established in the truth of the Gospel, not only in its essential character, but specially in that feature of it which gave themselves, as Gentile believers, their whole standing among the people of God.
and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for--in order to
the obedience of faith--Lest they should think, from what he had just said, that God had brought in upon his people so vast a change on their condition without giving them any previous notice, the apostle here adds that, on the contrary, "the Scriptures of the prophets" contain all that he and other preachers of the Gospel had to declare on these topics, and indeed that the same "everlasting God," who "from eternal ages" had kept these things hid, had given "commandment" that they should now, according to the tenor of those prophetic Scriptures, be imparted to every nation for their believing acceptance.
16:2716:27: Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ ամենեսեան[3619]։ Առ Հռոմայեցիս գրեցաւ ՚ի Կորնթոսէ ՚ի ձեռն Փիբեայ սարկաւագի։ Տունք ջի̃ [3620]։[3619] Ոմանք կրկնեն զամէնն, դնելով եւ ՚ի վախճանի՝ ամենեսին. ամէն։[3620] ՚Ի վախճանի՝ երկու օրինակք ունին. ՚Ի ձեռն Փիբեայ կնոջ միոյ սարկաւագի։
27 Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ բոլորիդ հետ[29]:[29] Այս նախադասութիւնը որոշ ձեռագրերում դրւում է N 23-ից յետոյ: Իսկ լաւագոյն յուն. բն. այդ չունեն:
27 Մի միայն իմաստուն Աստուծոյն, Յիսուս Քրիստոսին ձեռքով, փառք յաւիտեանս։ Ամէն։
[51]Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ ամենեսեան:`` Առ Հռովմայեցիս գրեցաւ ի Կորնթոսէ ի ձեռն Փիբեայ սարկաւագի:

16:27: Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ձեզ ամենեսեան[3619]։ Առ Հռոմայեցիս գրեցաւ ՚ի Կորնթոսէ ՚ի ձեռն Փիբեայ սարկաւագի։ Տունք ջի̃ [3620]։
[3619] Ոմանք կրկնեն զամէնն, դնելով եւ ՚ի վախճանի՝ ամենեսին. ամէն։
[3620] ՚Ի վախճանի՝ երկու օրինակք ունին. ՚Ի ձեռն Փիբեայ կնոջ միոյ սարկաւագի։
27 Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ բոլորիդ հետ[29]:
[29] Այս նախադասութիւնը որոշ ձեռագրերում դրւում է N 23-ից յետոյ: Իսկ լաւագոյն յուն. բն. այդ չունեն:
27 Մի միայն իմաստուն Աստուծոյն, Յիսուս Քրիստոսին ձեռքով, փառք յաւիտեանս։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: (14-26) Единому Премудрому Богу, через Иисуса Христа, слава во веки. Аминь.
16:27  μόνῳ σοφῶ θεῶ διὰ ἰησοῦ χριστοῦ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.]
16:27. μόνῳ (unto-alone) σοφῷ (unto-wisdomed) θεῷ (unto-a-Deity) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) [ᾧ] "[unto-which]"ἡ (the-one) δόξα (a-recognition) εἰς (into) τοὺς (to-the-ones) αἰῶνας: (to-ages) ἀμήν. (amen)
16:27. solo sapienti Deo per Iesum Christum cui honor in saecula saeculorum amenTo God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
27. to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.
16:27. to God, who alone is wise, through Jesus Christ, to him be honor and glory forever and ever. Amen.
16:27. To God only wise, [be] glory through Jesus Christ for ever. Amen.
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:

27: (14-26) Единому Премудрому Богу, через Иисуса Христа, слава во веки. Аминь.
16:27  μόνῳ σοφῶ θεῶ διὰ ἰησοῦ χριστοῦ ᾧ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.]
16:27. solo sapienti Deo per Iesum Christum cui honor in saecula saeculorum amen
To God, the only wise, through Jesus Christ, to whom be honour and glory for ever and ever. Amen.
16:27. to God, who alone is wise, through Jesus Christ, to him be honor and glory forever and ever. Amen.
16:27. To God only wise, [be] glory through Jesus Christ for ever. Amen.
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Adam Clarke: Commentary on the Bible - 1831
16:27: To God only wise - This comes in with great propriety. He alone who is the fountain of wisdom and knowledge, had all this mystery in himself; and he alone who knew the times, places, persons, and circumstances, could reveal the whole; and he has revealed all in such a way as not only to manifest his unsearchable wisdom, but also his infinite goodness: therefore, to him be glory for his wisdom in devising this most admirable plan; and his goodness in sending Christ Jesus to execute it; to Him, through Christ Jesus, be glory for ever! Because this plan is to last for ever; and is to have no issue but in eternal glory.
Written to the Romans from Corinthus, etc. - That this epistle was written from Corinth is almost universally believed. That Phoebe was a deaconess of the Church at Cenchrea, we have seen in the first verse of this chapter; and that the epistle might have been sent by her to Rome is possible; but that she should have been the writer of the epistle, as this subscription states, εγραφη δια Φοιβης, is false, for Rom 16:22 shows that Tertius was the writer, though by inserting the words and sent, we represent her rather as the carrier than the writer. This subscription, however, stands on very questionable grounds. It is wanting in almost all the ancient MSS.; and even of those which are more modern, few have it entirely, as in our common editions. It has already been noted that the subscriptions to the sacred books are of little or no authority, all having been added in latter times, and frequently by injudicious hands. The most ancient have simply To the Romans, or the Epistle to the Romans is finished. The word Amen was seldom added by the inspired writers, and here it is wanting in almost all the ancient MSS. As this was a word in frequent use in religious services, pious people would naturally employ it in finishing the reading or copying of this epistle, as they would thereby express their conviction of the truth of its contents, and their desire that the promises contained in it might be fulfilled to them and to the Church at large; and in this sense the word is not only harmless but useful. May the fullness of the Gentiles be brought in, and may all Israel be saved! This is treated of at large in this epistle; and to this prayer let every pious reader say Amen! Often this word seems to be used as we use the word finis, i.e. the end. See the observations on this word at the end of the Gospel of John.
Albert Barnes: Notes on the Bible - 1834
16:27: To God only wise - The apostle here resumes the doxology which had been interrupted by the parenthesis. The attribute of "wisdom" is here brought into view, because it had been particularly displayed in this plan which was now Rev_ealed. It evinced, in an eminent degree, the "wisdom" of God. That wisdom was evinced in devising the plan; in adapting it to the renewing of the heart; the justification of the sinner; his preservation, guidance, and sanctification; and in the manner in which the divine attributes had all been seen to harmonize. All this the apostle had illustrated in the pRev_ious parts of the Epistle; and now, full of the convictions of this wisdom, he desires that all the praise and honor should be to God. The "tendency" of the plan is to promote his glory. The "obligation" on all who are benefitted by it is to give him praise.
Be glory - Praise; honor.
Through Jesus Christ - By means of the work which Jesus Christ has performed; through him now as mediator and intercessor in the heavens.
The subscription, "written to the Romans," etc. is evidently added by some other hand, but by whom is unknown. Paul assuredly would not write this to inform the Romans that it was sent by Phebe, whom he had just commended to their kindness. It has been shown, moreover, that no reliance is to be placed on any of the subscriptions to the Epistles. Some of them are known to be false. By whom they were added is unknown. In this case, however, the fact which it states is correct, that it was written from Corinth and sent by Phoebe.
Next: 1 Corinthians Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: God: Rom 11:36; Gal 1:4, Gal 1:5; Eph 3:20, Eph 3:21; Phi 4:20; Ti1 1:17, Ti1 6:16; Ti2 4:18; Heb 13:15, Heb 13:21; Pe1 2:5, Pe1 5:10, Pe1 5:11; Pe2 3:18; Rev 1:5, Rev 1:6, Rev 4:9-11, Rev 5:9-14; Rev 7:10-12, Rev 19:1-6
only: Rom 11:33, Rom 11:34; Psa 147:5; Eph 1:7, Eph 1:8, Eph 3:10; Col 2:2, Col 2:3; Jde 1:25
John Gill
16:27 To God only wise, be glory through Jesus Christ,.... This may be understood of God the Father, who is the only wise God, originally, essentially, and infinitely; though not to the exclusion of the Son and Spirit; and whose infinite wisdom appears in the works of creation and providence, in redemption and salvation by Christ, and in the whole scheme of the Gospel so largely commended in the foregoing verses: and the glory of all is displayed in, and to be given to him through Christ as Mediator; as the glory of his power and wisdom, particularly mentioned, who is the wisdom of God and the power of God; and the glory of the Gospel, of which Christ is the sum and substance; and the glory of salvation by him, and indeed of all his perfections; which is most illustriously manifested in it, in the contrivance, impetration, and application of it; and this glory is to be ascribed to him
for ever, throughout the endless ages of eternity, as it will be by angels and men; to which the apostle sets his
Amen, as wishing that so it might be, and as firmly believing that so it will be: the subscription of the epistle runs thus, "written to the Romans from Corinthus", and sent "by Phebe, servant of the church at Cenchrea": which though it is not in every copy, nor are the subscriptions at the end of the epistles always to be depended upon; yet this seems to be a right and true one, both with respect to the place from whence, and the person by whom it was sent, as well as with respect to the persons to whom it is inscribed, of which there is no doubt.
John Wesley
16:27 To the only wise God - Whose manifold wisdom is known in the church through the gospel, Eph 3:10. "To him who is able," and, to the wise God," are joined, as 1Cor 1:24, where Christ is styled "the wisdom of God," and "the power of God." To him be glory through Christ Jesus for ever - And let every believer say, Amen!
Robert Jamieson, A. R. Fausset and David Brown
16:27 To God, &c.--"To the only wise God through Jesus Christ, be"--literally, "to whom be"; that is, "to Him, I say, be the glory for ever. Amen." At its outset, this is an ascription of glory to the power that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," which the reader--if he has followed him with the astonishment and delight of him who pens these words--will fervently echo.
On this concluding section of the Epistle, Note, (1) In the minute and delicate manifestations of Christian feeling, and lively interest in the smallest movements of Christian life, love, and zeal, which are here exemplified, combined with the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of our apostle, we have the secret of much of that grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Christendom in every age, and of that influence which under God, beyond all the other apostles, he has already exercised, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him in these peculiarities without exercising corresponding influence on all with whom they come in contact (Rom. 16:1-16). (2) "The wisdom of the serpent and the harmlessness of the dove"--in enjoining which our apostle here only echoes the teaching of his Lord (Mt 10:16) --is a combination of properties the rarity of which among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to excite the distressing apprehension that they were no better than wolves in sheep's clothing. Nor is it to be denied, on the other hand, that, either from inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this head (Rom 16:19) be taken as a study, especially by young Christians, whose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfully set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end; they should accustom themselves to regard all opposition to the progress and prosperity of Christ's cause--whether in their own souls, in the churches with which they are connected, or in the world at large--as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make them to bruise the Serpent's head (Rom 16:20). (4) As Christians are held up and carried through solely by divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (Rom 16:25-27). (5) "Has the everlasting God . . . commanded" that the Gospel "mystery," so long kept hid but now fully disclosed, shall be "made known to all nations for the obedience of faith" (Rom 16:26)? Then, what "necessity is laid upon" all the churches and every Christian, to send the Gospel "to every creature!" And we may rest well assured that the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.
The ancient subscription at the end of this epistle--though of course of no authority--appears to be in this case quite correct.