KJV: Gaius mine host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus a brother.
YLT: salute you doth Gaius, my host, and of the whole assembly; salute you doth Erastus, the steward of the city, and Quartus the brother,
Darby: Gaius, my host and of the whole assembly, salutes you. Erastus, the steward of the city, salutes you, and the brother Quartus.
ASV: Gaius my host, and of the whole church, saluteth you. Erastus the treasurer of the city saluteth you, and Quartus the brother.
| Ἀσπάζεται | Greets |
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Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular Root: ἀπασπάζομαι Sense: to draw to one’s self. |
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| Γάϊος | Gaius |
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Parse: Noun, Nominative Masculine Singular Root: Γάϊος Sense: a Macedonian who accompanied Paul in his travels. |
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| ξένος | host |
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Parse: Adjective, Nominative Masculine Singular Root: ξένος Sense: a foreigner, a stranger. |
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| μου | of me |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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| ὅλης | of all |
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Parse: Adjective, Genitive Feminine Singular Root: ὅλος Sense: all, whole, completely. |
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| ἐκκλησίας | church |
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Parse: Noun, Genitive Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| Ἔραστος | Erastus |
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Parse: Noun, Nominative Masculine Singular Root: Ἔραστος Sense: a companion of the apostle Paul. |
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| οἰκονόμος | steward |
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Parse: Noun, Nominative Masculine Singular Root: οἰκονόμος Sense: the manager of household or of household affairs. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πόλεως | city |
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Parse: Noun, Genitive Feminine Singular Root: πόλις Sense: a city. |
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| Κούαρτος | Quartus |
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Parse: Noun, Nominative Masculine Singular Root: Κούαρτος Sense: a Roman; probably before he 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. |
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| ἀδελφός | brother |
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Parse: Noun, Nominative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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Greek Commentary for Romans 16:23
Perhaps the same Gaius of 1 Corinthians 1:14 (Acts 19:29; Acts 20:4), but whether the one of 3 John 1:1 we do not know. Χενος Xenos was a guest friend, and then either a stranger (Matthew 25:35) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2 Timothy 4:20) was “the treasurer of the city” (ο οικονομος της πολεως ho oikonomos tēs poleōs), one of the outstanding men of Corinth, the “steward” (house-manager) or city manager. See note on Luke 12:42 and note on Luke 16:1. He is probably the administrator of the city‘s property. [source]
Latin name for fourth. [source]
See Acts 19:29; Acts 20:4; 1 Corinthians 1:14. Possibly the same in all three references. [source]
See on Luke 16:1. The word appears in the New Testament in two senses: 1. The slave who was employed to give the other slaves their rations. So Luke 7:42. 2. The land-steward, as Luke 16:1. Probably here the administrator of the city lands. [source]
Reverse Greek Commentary Search for Romans 16:23
The former of these two words, rendered were called, meant, originally, to transact business, to have dealings with; thence, in the course of business, to give audience to, to answer, from which comes its use to denote the responses of an oracle; a divine advice or warning. See Acts 10:22; and compare Matthew 2:12; Hebrews 11:7. Later, it acquires the meaning to bear a name; tobe called, with the implication of a name used in the ordinary transactions and intercourse of men; the name under which one passes. This process of transition appears in the practice of naming men according to their occupations, as, in English, “John the Smith,” “Philip the Armorer;” a practice which is the origin of many familiar family names, such as Butler, Carpenter, Smith, Cooper. Compare in New Testament Alexander the coppersmith (2 Timothy 4:14); Matthew the publican (Matthew 10:3); Luke the physician (Colossians 4:14); Erastus the chamberlain (Romans 16:23); Rahab the harlot (Hebrews 11:31). In the same line is the use of the word calling, to denote one's business. The meaning of the word in this passage is illustrated by Romans 7:3. The disciples were called. They did not assume the name themselves. It occurs in only three passages in the New Testament: here; Acts 26:28; and 1 Peter 4:16; and only in the last-named passage is used by a Christian of a Christian. The name was evidently not given by the Jews of Antioch, to whom Christ was the interpretation of Messiah, and who wouldn't have bestowed that name on those whom they despised as apostates. The Jews designated the Christians as Nazarenes (Acts 24:5), a term of contempt, because it was a proverb that nothing good could come out of Nazareth (John 1:47), The name was probably not assumed by the disciples themselves; for they were in the habit of styling each other believers, disciples, saints, brethren, those of the way. It, doubtless, was bestowed by the Gentiles. Some suppose that it was applied as a term of ridicule, and cite the witty and sarcastic character of the people of Antioch, and their notoriety for inventing names of derision; but this is doubtful. The name may have been given simply as a distinctive title, naturally chosen from the recognized and avowed devotion of the disciples to Christ as their leader. The Antiochenes mistook the nature of the name, not understanding its use among the disciples as an official title- the Anointed - but-DIVIDER- using it as apersonal name, which they converted into a party name. -DIVIDER- -DIVIDER- [source]
Paul had sent Timothy to Corinth (1 Corinthians 4:17) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1 Corinthians 16:10-11) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. Romans 16:23; 2 Timothy 4:20) go on to Macedonia to prepare the way for Paul who will come on later. [source]
The word for “babbler” means “seed-picker” or picker up of seeds Note the use of αν an and the present active optative τελοι theloi conclusion of a fourth-class condition in a rhetorical question (Robertson, Grammar, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. Other some (οι δε hoi de). But others, in contrast with the “some” just before. Perhaps the Stoics take this more serious view of Paul. He seemeth to be a setter forth of strange gods This view is put cautiously by δοκει dokei (seems). Καταγγελευς Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς kataggeleus are used from the Athenian standpoint. Χενος Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
This view is put cautiously by δοκει dokei (seems). Καταγγελευς Kataggeleus does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (Light from the Ancient East, p. 99) gives an example of the word “on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus,” where it is the herald of the games. Here alone in the N.T. Δαιμονιον Daimonion is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and καταγγελευς kataggeleus are used from the Athenian standpoint. Χενος Xenos is an old word for a guest-friend (Latin hospes) and then host (Romans 16:23), then for foreigner or stranger (Matthew 25:31; Acts 17:21), new and so strange as here and Hebrews 13:9; 1 Peter 4:12, and then aliens (Ephesians 2:12). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (religio illicita). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians 1:12-20), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. Because he preached Jesus and the resurrection (ευαγγελιζω hoti ton Iēsoun kai tēn anastasin euēggelizato). Reason for the view just stated. Imperfect middle indicative of αναστασις euaggelizō to “gospelize.” Apparently these critics considered anastasis (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (Acts 17:32). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely. [source]
Crispus was the ruler of the synagogue in Corinth before his conversion (Acts 18:8), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Romans 16:23), possibly though not clearly the hospitable Gaius of 3 John 1:5, 3 John 1:6. The prominence and importance of these two may explain why Paul baptized them. [source]
Better stewards. Lat. dispensatores. More special than guardians, signifying those who had charge of the heir's property. See on Luke href="/desk/?q=lu+16:1&sr=1">Luke 16:1. In later Greek it was used in two special senses: 1. The slave whose duty it was to distribute the rations to the other slaves: so Luke 12:42. 2. The land-steward: so Luke 16:1. Comp. Romans 16:23, ὁ οἰκονόμος τῆς πόλεως , commonly rendered city-treasurer: A.V. chamberlain. In Lucian, Alex. 39, the Roman procurators, or fiscal administrators, are called Καίσαρος οἰκονόμοι ; comp. 1Esdr. 4:49; Esther 8:9. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att. xi. 1; Juv. Sat i. 91). He was commonly a slave. Christian teachers are called “stewards of the mysteries of God” and “of the grace of God” (1 Corinthians 4:1; 1 Peter 4:10), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called “a steward of God” (Titus 1:7). [source]
Old word for manager of a household whether freeborn or slave. See note on Luke 12:42 and 1 Corinthians 4:2. Papyri show it as manager of an estate and also as treasurer like Romans 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together. Until the time appointed of the father (αχρι της προτεσμιας του πατρος achri tēs prothesmias tou patros). Supply ημερας hēmeras (day), for προτεσμιος prothesmios is an old adjective “appointed beforehand” (προ τεσμος proτιτημι thesmos from tithēmi). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul‘s illustration at all. [source]
For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn [source]
Perfect passive participle of απαλλοτριοω apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας politeias old word from πολιτευω politeuō to be a citizen (Philemon 1:27) from πολιτης politēs and that from πολις polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας xenoi tōn diathēkōn tēs epaggelias). For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12. [source]
In Acts 19:22, sent by Paul with Timothy to Macedonia from Ephesus. Romans 16:23, the city-treasurer who sends salutations. He cannot be certainly identified with the one mentioned here. The writer merely selects names of well-known companions of Paul. [source]
See note on Acts 19:22 and note on Romans 16:23. [source]
Comp. 1 Corinthians 4:1, 1 Corinthians 4:2; 1 Peter 4:10; and see on Romans 16:23; see on Luke 16:1. The phrase N.T.oSelf-willed ( αὐθάδη )Only here and 2 Peter 2:10(note). [source]
Lit., the brother. Timothy could not be called an apostle. He is distinctly excluded from this office in 2 Corinthians 1:1; Colossians 1:1; compare Philemon 1:1. In Philippians and Philemon, after the mention of Timothy the plural is dropped. In Colossians it is maintained throughout the thanksgiving only. The title brother is used of Quartus, Romans 16:23; Sosthenes, 1 Corinthians 1:1; Apollos, 1 Corinthians 16:12. [source]
Paul's habit, when using ὁ ἀδελφός brotherwith a proper name, is to put the proper name first. See Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12; 2 Corinthians 1:1; 2 Corinthians 2:13; Philemon 2:25. [source]
The name occurs several times in the New Testament, as Acts 19:29; Acts 20:4; Romans 16:23; 1 Corinthians 1:14. The person addressed here cannot be identified. [source]