The Meaning of Romans 16:5 Explained

Romans 16:5

KJV: Likewise greet the church that is in their house. Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

YLT: and the assembly at their house; salute Epaenetus, my beloved, who is first-fruit of Achaia to Christ.

Darby: and the assembly at their house. Salute Epaenetus, my beloved, who is the first-fruits of Asia for Christ.

ASV: and'salute the church that is in their house. Salute Epaenetus my beloved, who is the first-fruits of Asia unto Christ.

KJV Reverse Interlinear

Likewise  [greet] the church  that is in  their  house.  Salute  my  wellbeloved  Epaenetus,  who  is  the firstfruits  of Achaia  unto  Christ. 

What does Romans 16:5 Mean?

Context Summary

Romans 16:1-16 - Personal Interest In Fellow-Christians
Here is a window into Paul's heart. He was apparently disowned by his own kindred, yet, as the Lord had promised, He had mothers, sisters, and brothers a hundred-fold. What a contrast there is between the spirit of this chapter and that of the mere disputant or theologian, the stoic or monk. We see also the courtesy, purity, thoughtfulness, and tenderness of Christian relationships.
Women are here-Phoebe, Priscilla, Mary, Junia, Persis, Julia, and others. The Apostle realized the immense help that holy women could furnish in the ministry of the gospel. Men are here-old and young, fathers, brothers, and sons. Lovely titles are given with a lavish, though a discriminating hand-succorer, helpers, beloved, approved in Christ, saints. How especially beautiful the appellation, the beloved Persis, who labored much in the Lord! The kiss was the common mode of greeting, but there was to be a new sanctity in it, as though Christ were between. This church in Rome was a model for other churches. Would that we could realize the same spiritual unity that presided over the gatherings of these early saints! [source]

Chapter Summary: Romans 16

1  Paul wills the brothers to greet many;
17  and advises them to take heed of those which cause dissension and offenses;
21  and after various salutations ends with praise and thanks to God

Greek Commentary for Romans 16:5

The church that is in their house [την κατ οικον αυτων εκκλησιαν]
The early Christians had no church buildings. See also Acts 12:2; 1 Corinthians 16:19; Philemon 1:2; Colossians 4:15. The Roman Christians had probably several such homes where they would meet. [source]
Epainetus [Επαινετον]
Nothing is known of him except this item, “the first-fruits of Asia” An early convert from the province of Asia. Cf. Acts 2:9; 1 Corinthians 16:15 (about Stephanas and Achaia). [source]
Epaenetus []
A Greek name, meaning praised. It is, however; impossible to infer the nationality from the name with any certainty, since it was common for the Jews to have a second name, which they adopted during their residence in heathen countries. Compare John Mark (Acts 12:12); Justus (Acts 1:23); Niger (Acts 13:1); Crispus (Acts 18:8). [source]
The church that is in their house [τῆν κατ ' οἶκον αὐτῶν ἐκκλησίαν]
The phrase church that is in their (or his) house occurs 1 Corinthians 16:19, of Aquila and Priscilla; Colossians 4:15, of Nymphas; Philemon 1:2, of Philemon. A similar gathering may be implied in Romans 16:14, Romans 16:15. Bishop Lightfoot says there is no clear example of a separate building set apart for christian worship within the limits of the Roman Empire before the third century. The Christian congregations were, therefore, dependent upon the hospitality of prominent church members who furnished their own houses for this purpose. Hence their places of assembly were not called temples until late; but houses of God; houses of the churches; houses of prayer. Numerous guilds or clubs existed at Rome for furnishing proper burial rites to the poor. Extant inscriptions testify to the existence of nearly eighty of these, each consisting of the members of a different trade or profession, or united in the worship of some deity. The Christians availed themselves of this practice in order to evade Trajan's edict against clubs, which included their own ordinary assemblies, but which made a special exception in favor of associations consisting of poorer members of society, who met to contribute to funeral expenses. This led to the use of the catacombs, or of buildings erected over them for this purpose. -DIVIDER-
-DIVIDER-
The expression here denotes, not the whole church, but that portion of it which met at Aquila's house. [source]

The first fruits of Achaia []
The best texts read of Asia. An early convert of the Roman province of Asia. See on Acts 2:9This is adduced as an argument that this chapter was addressed to Ephesus. [source]

Reverse Greek Commentary Search for Romans 16:5

Matthew 16:18 Thou art Peter [οὺ εἶ Πέτρος]
Christ responds to Peter's emphatic thou with another, equally emphatic. Peter says, “Thou art the Christ.” Christ replies, “Thou art Peter.” Πέτρος (Peter ) is used as a proper name, but without losing its meaning as a common noun. The name was bestowed on Simon at his first interview with Jesus (John 1:42) under the form of its Aramaic equivalent, CephasIn this passage attention is called, not to the giving of the name, but to its meaning. In classical Greek the word means a piece of rock, as in Homer, of Ajax throwing a stone at Hector (“Iliadvii., 270), or of Patroclus grasping and hiding in his hand a jagged stone (“Iliadxvi., 784).On this rock ( ἐπὶ ταύτῃ τῇ πέρᾳ )The word is feminine, and means a rock, as distinguished from a stone or a fragment of rock ( πέτρος , above). Used of a ledge of rocks or a rocky peak. In Homer (“Odyssey,” ix., 243), the rock ( πέτρην ) which Polyphemus places at the door of his cavern, is a mass which two-and-twenty wagons could not remove; and the rock which he hurled at the retreating ships of Ulysses, created by its fall a wave in the sea which drove the ships back toward the land (“Odyssey,” ix., 484). The word refers neither to Christ as a rock, distinguished from Simon, a stone, nor to Peter's confession, but to Peter himself, in a sense defined by his previous confession, and as enlightened by the “Father in Heaven.” The reference of πέτρα to Christ is forced and unnatural. The obvious reference of the word is to Peter. The emphatic this naturally refers to the nearest antecedent; and besides, the metaphor is thus weakened, since Christ appears here, not as the foundation, but as the architect: “On this rock will I build.” Again, Christ is the great foundation, the “chief corner-stone,” but the New Testament writers recognize no impropriety in applying to the members of Christ's church certain terms which are applied to him. For instance, Peter himself (1 Peter 2:4), calls Christ a living stone, and, in 1 Peter 2:5, addresses the church as living stones. In Revelation 21:14, the names of the twelve apostles appear in the twelve foundation-stones of the heavenly city; and in Ephesians 2:20, it is said, “Ye are built upon the foundation of the apostles and prophets (i.e., laid by the apostles and prophets), Jesus Christ himself being the chief corner-stone.” Equally untenable is the explanation which refers πέτρα to Simon's confession. Both the play upon the words and the natural reading of the passage are against it, and besides, it does not conform to the fact, since the church is built, not on confessions, but on confessors - living men. “The word πέτρα ,” says Edersheim, “was used in the same sense in Rabbinic language. According to the Rabbins, when God was about to build his world, he could not rear it on the generation of Enos, nor on that of the flood, who brought destruction upon the world; but when he beheld that Abraham would arise in the future, he said' 'Behold, I have found a rock to build on it, and to found the world,' whence, also, Abraham is called a rock, as it is said' 'Look unto the rock whence ye are hewn.' The parallel between Abraham and Peter might be carried even further. If, from a misunderstanding of the Lord's promise to Peter, later Christian legend represented the apostle as sitting at the gate of heaven, Jewish legend represents Abraham as sitting at the gate of Gehenna, so as to prevent all who had the seal of circumcision from falling into its abyss” (“Life and Times of Jesus”). The reference to Simon himself is confirmed by the actual relation of Peter to the early church, to the Jewish portion of which he was a foundation-stone. See Acts, Acts 1:15; Acts 2:14, Acts 2:37; Acts 3:12; Acts 4:8; Acts 5:15, Acts 5:29; Acts 9:34, Acts 9:40; Acts 10:25, Acts 10:26; Galatians 1:15.Church ( ἐκκλησίαν ) ἐκ out, καλέω , to call or summon. This is the first occurrence of this word in the New Testament. Originally an assembly of citizens, regularly summoned. So in New Testament, Acts 19:39. The Septuagint uses the word for the congregation of Israel, either as summoned for a definite purpose (Acts 7:38); but for this there is more commonly employed συναγωγή , of which synagogue is a transcription; σύν , together, ἄγω , to bring (Acts 13:43). In Christ's words to Peter the word ἐκκλησία acquires special emphasis from the opposition implied in it to the synagogue. The Christian community in the midst of Israel would be designated as ἐκκλησία , without being confounded with the συναγωγή , the Jewish community. See Acts 5:11; Acts 8:1; Acts 12:1; Acts 14:23, Acts 14:27, etc. Nevertheless συναγωγή is applied to a Christian assembly in James 2:2, while ἐπισυναγωγή (gathering or assembling together ) is found in 2 Thessalonians 2:1; Hebrews 10:25. Both in Hebrew and in New Testament usage ἐκκλησία implies more than a collective or national unity; rather a community based on a special religious idea and established in a special way. In the New Testament the term is used also in the narrower sense of a single church, or a church confined to a particular place. So of the church in the house of Aquila and Priscilla (Romans 16:5); the church at Corinth, the churches in Judea, the church at Jerusalem, etc.Gates of hell ( πύλαι ᾅδου )Rev., Hades. Hades was originally the name of the god who presided over the realm of the dead - Pluto or Dis. Hence the phrase, house of Hades. It is derived from ἀ , not, and; ἰδεῖν , to see; and signifies, therefore, the invisible land, the realm of shadow. It is the place to which all who depart this life descend, without reference to their moral character. By this word the Septuagint translated the Hebrew Sheol, which has a similar general meaning. The classical Hades embraced both good and bad men, though divided into Elysium, the abode of the virtuous, and Tartarus, the abode of the wicked. In these particulars it corresponds substantially with Sheol; both the godly and the wicked being represented as gathered into the latter. See Genesis 42:38; Psalm 9:17; Psalm 139:8; Isaiah 14:9; Isaiah 57:2; Ezekiel 32:27; Hosea 13:14. Hades and Sheol were alike conceived as a definite place, lower than the world. The passage of both good and bad into it was regarded as a descent. The Hebrew conception is that of a place of darkness; a cheerless home of a dull, joyless, shadowy life. See Psalm 6:5; Psalm 94:17; Psalm 115:17; Psalm 88:5, Psalm 88:6, Psalm 88:10; Job 10:21; Job 3:17-19; Job 14:10, Job 14:11; Ecclesiastes 9:5. Vagueness is its characteristic. In this the Hebrew's faith appears bare in contrast with that of the Greek and Roman. The pagan poets gave the popular mind definite pictures of Tartarus and Elysium; of Styx and Acheron; of happy plains where dead heroes held high discourse, and of black abysses where offenders underwent strange and ingenious tortures. There was, indeed, this difference between the Hebrew and the Pagan conceptions; that to the Pagan, Hades was the final home of its tenants, while Sheol was a temporary condition. Hence the patriarchs are described (Hebrews 11:16) as looking for a better, heavenly country; and the martyrs as enduring in hope of “a better resurrection.” Prophecy declared that the dead should arise and sing, when Sheol itself should be destroyed and its inmates brought forth, some to everlasting life, and others to shame and contempt (Isaiah 26:19; Hosea 13:14; Daniel 12:2). Paul represents this promise as made to the fathers by God, and as the hope of his countrymen (Acts 26:7). God was the God of the dead as well as of the living; present in the dark chambers of Sheol as well as in heaven (Psalm 139:8; Psalm 16:10). This is the underlying thought of that most touching and pathetic utterance of Job (Job 14:13-15), in which he breathes the wish that God would hide him with loving care in Hades, as a place of temporary concealment, where he will wait patiently, standing like a sentinel at his post, awaiting the divine voice calling him to a new and happier life. This, too, is the thought of the familiar and much-disputed passage, Job 19:23-27. His Redeemer, vindicator, avenger, shall arise after he shall have passed through the shadowy realm of Sheol. “A judgment in Hades, in which the judge will show himself his friend, in which all the tangled skein of his life will be unravelled by wise and kindly hands, and the insoluble problem of his strange and self-contradicting experience will at last be solved - this is what Job still looks for on that happy day when he shall see God for himself, and find his Goel (vindicator) in that Almighty Deliverer” (Cox, “Commentary on the Book of Job”). In the New Testament, Hades is the realm of the dead. It cannot be successfully maintained that it is, in particular, the place for sinners (so Cremer, “Biblico-Theological Lexicon”). The words about Capernaum (Matthew 11:23), which it is surprising to find Cremer citing in support of this position, are merely a rhetorical expression of a fall from the height of earthly glory to the deepest degradation, and have no more bearing upon the moral character of Hades than the words of Zophar (Job 11:7, Job 11:8) about the perfection of the Almighty. “It is high as heaven - deeper than Sheol. ” Hades is indeed coupled with Death (Revelation 1:18; Revelation 6:8; Revelation 20:13, Revelation 20:14), but the association is natural, and indeed inevitable, apart from all moral distinctions. Death would naturally be followed by Hades in any case. In Revelation 20:13, Revelation 20:14, the general judgment is predicted, and not only Death and Hades, but the sea give tip their dead, and only those who are not written in the book of life are cast into the lake of fire (Revelation 20:15). The rich man was in Hades (Luke 16:23), and in torments, but Lazarus was also in Hades, “in Abraham's bosom.” The details of this story “evidently represent the views current at the time among the Jews. According to them, the Garden of Eden and the Tree of Life were the abode of the blessed. We read that the righteous in Eden see the wicked in Gehenna and rejoice; and similarly, that the wicked in Gehenna see the righteous sitting beatified in Eden, and their souls are troubled (Edersheim, “Life and Times of Jesus”). Christ also was in Hades (Acts 2:27, Acts 2:31). Moreover, the word γέεννα , hell (see on Matthew 5:22), is specially used to denote the place of future punishment. Hades, then, in the New Testament, is a broad and general conception, with an idea of locality bound up with it. It is the condition following death, which is blessed or the contrary, according to the moral character of the dead, and is therefore divided into different realms, represented by Paradise or Abraham's bosom, and Gehenna. The expression Gates of Hades is an orientalism for the court, throne, power, and dignity of the infernal kingdom. Hades is contemplated as a mighty city, with formidable, frowning portals. Some expositors introduce also the idea of the councils of the Satanic powers, with reference to the Eastern custom of holding such deliberations in the gates of cities. Compare the expression Sublime Porte, applied to the Ottoman court. The idea of a building is maintained in both members of the comparison. The kingdom or city of Hades confronts and assaults the church which Christ will build upon the rock. See Job 38:17; Psalm 9:13; Psalm 107:18; Isaiah 38:10. [source]
1 Corinthians 16:19 With the church that is in their house [συν τηι κατ οικον αυτων εκκλησιαι]
Paul had long ago left the synagogue for the school house of Tyrannus (Acts 19:9). But Aquila and Prisca opened their house here for the services. The churches had to meet where they could. Paul had laboured and lived with this family in Corinth (Acts 18:2) and now again in Ephesus (Acts 18:19; Acts 20:34). It was their habit wherever they lived (Romans 16:5). [source]
2 Corinthians 8:18 The brother whose praise is in the Gospel []
Is should be joined with throughout all the churches; as Rev., whose praise in the Gospel is spread throughout, etc. The person referred to has been variously identified with Titus' brother, Barnabas, Mark, Luke, and Epaenetus, mentioned in Romans 16:5. The reference to Epaenetus has been urged on the ground of a supposed play upon the word praise, epainos Epaenetus meaning praiseworthy; and the parallel is cited in the case of Onesimus profitable, of whom Paul says that he will henceforth be useful, Philemon 1:11. [source]
Philippians 1:1 Deacons [διακόνοις]
The word means servant, and is a general term covering both slaves and hired servants. It is thus distinct from δοῦλος bond-servantIt represents a servant, not in his relation, but in his activity. In the epistles it is often used specifically for a minister of the Gospel, 1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7. Here it refers to a distinct class of officers in the apostolic church. The origin of this office is recorded Acts 6:1-6. It grew out of a complaint of the Hellenistic or Graeco-Jewish members of the Church, that their widows were neglected in the daily distribution of food and alms. The Palestinian Jews prided themselves on their pure nationality and looked upon the Greek Jews as their inferiors. Seven men were chosen to superintend this matter, and generally to care for the bodily wants of the poor. Their function was described by the phrase to serve tables, Acts 6:2, and their appointment left the apostles free to devote themselves to prayer and the ministry of the word. The men selected for the office are supposed to have been Hellenists, from the fact that all their names are Greek, and one is especially described as a proselyte, Acts 6:5; but this cannot be positively asserted, since it was not uncommon for Jews to assume Greek names. See on Romans 16:5. The work of the deacons was, primarily, the relief of the sick and poor; but spiritual ministrations naturally developed in connection with their office. The latter are referred to by the term helps, 1 Corinthians 12:28. Stephen and Philip especially appear in this capacity, Acts href="/desk/?q=ac+6:8-11&sr=1">Acts 6:8-11. Such may also be the meaning of ministering, Romans 12:7. Hence men of faith, piety, and sound judgment were recommended for the office by the apostles, Acts 6:3; 1 Timothy 3:8-13. Women were also chosen as deaconesses, and Phoebe, the bearer of the epistle to the Romans, is commonly supposed to have been one of these. See on Romans 16:1. Ignatius says of deacons: “They are not ministers of food and drink, but servants ( ὐπηρέται , see on Matthew 5:25) of the Church of God” (“Epistle to Tralles,” 2). “Let all pay respect to the deacons as to Jesus Christ” (“Tralles,” 3). “Respect the deacons as the voice of God enjoins you” (“Epistle to Smyrna,” 8). In “The Teaching of the Twelve Apostles” the local churches or individual congregations are ruled by bishops and deacons. “Elect therefore for yourselves bishops and deacons worthy of the Lord; men meek and not lovers of money, and truthful and approved; for they too minister to you the ministry of the prophets and teachers. Therefore despise them not, for they are those that are the honored among you with the prophets and teachers” (xv., 1,2). Deaconesses are not mentioned. -DIVIDER-
-DIVIDER-
[source]

Colossians 4:15 The Church []
Compare Philemon 1:2; Romans 16:5; 1 Corinthians 16:19; Acts 12:12. [source]
Colossians 4:15 Nymphas [Νυμπαν]
That is masculine, if αυτου — autou (his) is genuine (D E K L) after κατ οικον — kat' oikon but Νυμπα — Numpha (feminine) if αυτης — autēs (her) is read (B 67). Aleph A C P read αυτων — autōn (their), perhaps including αδελπους — adelphous (brethren) and so locating this church (εκκλησια — ekklēsia) in Laodicea. It was not till the third century that separate buildings were used for church worship. See note on Romans 16:5 for Prisca and Aquila. It is not possible to tell whether it is “her” or “his” house here. [source]
1 Thessalonians 1:1 The church [ἐκκλησίᾳ]
From ἐκ outand καλεῖν tocall or summon. Originally with a secular meaning, an assembly of citizens regularly summoned. So Acts 19:39. lxx uses it for the congregation of Israel, either as convened for a definite purpose (1 Kings 8:65; Deuteronomy 4:10; Deuteronomy 18:16), or as a community (2 Chronicles 1:3, 2 Chronicles 1:5; 2 Chronicles 23:3; Nehemiah 8:17). The verbs ἐκκλησιάζειν and ἐξεκκλησιάζειν tosummon formally, which do not occur in N.T., are found in lxx with συναγωγὴν gathering λαόν peopleand πρεσβυτέρους elders Συναγωγὴ is constantly used in lxx of the children of Israel as a body (Exodus 12:6, Exodus 12:19, Exodus 12:47; Leviticus 4:13, etc.), and is the more common word in N.T. for a Jewish as distinguished from a Christian assembly; sometimes with the addition of the Jews (Acts 8:5; Acts 14:1; Acts 17:1). It is once used of a Christian assembly (James 2:2). Ἑπισυναγωγὴ gatheringtogether, occurs 2 Thessalonians 2:1; Hebrews 10:25. The Ebionites retained συναγωγὴ in preference to ἐκκλησία . The lxx translators found two Hebrew words for “assembly” or “congregation,”: עֵדָה and קָהָל, and rendered the former by συναγωγὴ in the great majority of instances. Ἑκκλησία does not appear as the rendering of עֵדָה. They were not as consistent in rendering קָהָל, since they used both συναγωγὴ and ἐκκλησία , though the latter was the more frequent: see Leviticus 4:13; Deuteronomy 5:22, etc. The A.V. renders both words by “congregation” and “assembly” indiscriminately. Ἑκκλησία is only once used in N.T. of a Jewish congregation, Acts 7:38; yet there are cases where there is an apparent attempt to guard its distinctively Christian sense against being confounded with the unconverted Jewish communities. Hence the addition; ἐν Χριστῷ inChrist, Galatians 1:22; ἐν θεῷ πατρὶ και, κυρίῳ Ἱησοῦ Χριστῷ inGod the Father and the Lord Jesus Christ, 1 Thessalonians 1:1; comp. 2 Thessalonians 1:1. In both Hebrew and N.T. usage, ἐκκλησία implies a community based on a special religious idea, and established in a special way. In N.T. it is also used in a narrower sense, of a single church, or of a church confined to a single place. So Romans 16:5, etc. [source]
2 Thessalonians 2:13 Beloved of the Lord [ηγαπημενοι υπο κυριου]
Perfect passive participle of αγαπαω — agapaō with υπο — hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου — kuriou instead of τεου — theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος — hoti heilato humas ho theos). First aorist middle indicative of αιρεω — haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι — exaireomai or προοριζω — proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
2 Thessalonians 2:13 From the beginning [απ αρχης]
Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
Philemon 1:2 The church in thy house []
See on Romans 16:5. [source]
Philemon 1:2 To the church in thy house [τηι κατ οικον σου εκκλησιαι]
The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea. [source]
Philemon 1:2 To Archippus [Αρχιππωι]
Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand Colossians 4:17 to imply. Fellow-soldier (συνστρατιωτηι — sunstratiōtēi). Old word, only here and Philemon 2:25 in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. To the church in thy house The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, Exp. Grk. T.). See note on Acts 12:12 for Mary‘s house in Jerusalem, 1 Corinthians 16:19 for the house of Aquila and Prisca in Ephesus, Romans 16:5 for the house of Prisca and Aquila in Rome, Colossians 4:15 for the house of Nympha in Laodicea. [source]
James 1:18 A kind of first-fruits [ἀπαρχήν τινα]
A kind of indicates the figurative nature of the term. Time figure is taken from the requirement of the Jewish law that the first-born of men and cattle, and the first growth of fruits and grain should be consecrated to the Lord. The point of the illustration is that Christians, like first-fruits, should be consecrated to God. The expression “first-fruits ” is common in the New Testament. See Romans 8:23; Romans 16:5; 1 Corinthians 15:20, 1 Corinthians 15:23; Revelation 14:4. [source]
James 1:18 That we should be [εις το ειναι ημας]
Purpose clause εις το — eis to and the infinitive ειναι — einai with the accusative of general reference ημας — hēmās (as to us).A kind of first-fruits (απαρχην τινα — aparchēn tina). “Some first-fruits” (old word from απαρχομαι — aparchomai), of Christians of that age. See Romans 16:5. [source]
James 1:18 A kind of first-fruits [απαρχην τινα]
“Some first-fruits” (old word from απαρχομαι — aparchomai), of Christians of that age. See Romans 16:5. [source]
James 1:18 He brought us forth [απεκυησεν]
First aorist active indicative of αποκυεω — apokueō (James 1:15), only here of the father (4 Macc. 15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts 17:28.).By the word of truth (λογωι αλητειας — logōi alētheias). Instrumental case λογωι — logōi The reference is thus to the gospel message of salvation even without the article (2 Corinthians 6:7) as here, and certainly with the article (Colossians 1:5; Ephesians 1:13; 2 Timothy 2:15). The message marked by truth (genitive case αλητειας — alētheias).That we should be Purpose clause εις το — eis to and the infinitive ειναι — einai with the accusative of general reference ημας — hēmās (as to us).A kind of first-fruits (απαρχην τινα — aparchēn tina). “Some first-fruits” (old word from απαρχομαι — aparchomai), of Christians of that age. See Romans 16:5. [source]
2 Peter 3:15 Is salvation [σωτηριαν]
Predicate accusative after ηγειστε — hēgeisthe in apposition with μακροτυμιαν — makrothumian (long-suffering), an opportunity for repentance (cf. 1 Peter 3:20). The Lord here is Christ.Our beloved brother Paul (ο αγαπητος αδελπος Παυλος — ho agapētos adelphos Paulos). Paul applies the verbal αγαπητος — agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14.Given to him First aorist passive participle of διδωμι — didōmi with dative case. Peter claimed wisdom for himself, but recognises that Paul had the gift also. His language here may have caution in it as well as commendation. “St. Peter speaks of him with affection and respect, yet maintains the right to criticise” (Bigg). [source]
2 Peter 3:15 Our beloved brother Paul [ο αγαπητος αδελπος Παυλος]
Paul applies the verbal αγαπητος — agapētos (beloved) to Epaphras (Colossians 1:7), Onesimus (Colossians 4:9; Philemon 1:16), to Tychicus (Colossians 4:7; Ephesians 6:21), and to four brethren in Rom 16 (Epainetus Romans 16:5, Ampliatus Romans 16:8, Stachys Romans 16:9, Persis Romans 16:12). It is not surprising for Peter to use it of Paul in view of Galatians 2:9., in spite of Galatians 2:11-14. [source]
2 John 1:11 Partaketh in his evil works [κοινωνει τοις εργοις αυτου τοις πονηροις]
Associative instrumental case with κοινωνει — koinōnei as in 1 Timothy 5:22, common verb from κοινωνος — koinōnos (partner). It is to be borne in mind that the churches often met in private homes (Romans 16:5; Colossians 4:15), and if these travelling deceivers were allowed to spread their doctrines in these homes and then sent on with endorsement as Apollos was from Ephesus to Corinth (Acts 18:27), there was no way of escaping responsibility for the harm wrought by these propagandists of evil. It is not a case of mere hospitality to strangers. [source]
Revelation 14:4 Were purchased from among men [ηγοραστησαν απο των αντρωπων]
First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:4 First fruits [απαρχη]
See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]
Revelation 14:4 For they are virgins [παρτενοι γαρ εισιν]
Παρτενος — Parthenos can be applied to men as well as women. Swete takes this language “metaphorically, as the symbolical character of the Book suggests.” Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew 19:12), as did Paul (1 Corinthians 7:1, 1 Corinthians 7:8, 1 Corinthians 7:32, 1 Corinthians 7:36). Marriage is approved by Paul in 1 Timothy 4:3 and by Hebrews 13:4. The New Testament exalts marriage and this passage should not be construed as degrading it.Whithersoever he goeth (οπου αν υπαγει — hopou an hupagei). Indefinite local clause with modal αν — an and the present active indicative of υπαγω — hupagō The Christian life is following the Lamb of God as Jesus taught (Mark 2:14; Mark 10:21; Luke 9:59; John 1:43; John 21:19, etc.) and as Peter taught (1 Peter 2:21) and John (1 John 2:6).Were purchased from among men First aorist passive indicative of αγοραζω — agorazō repeating the close of Revelation 14:3.First fruits (απαρχη — aparchē). See for this word 1 Corinthians 16:15; Romans 11:16; Romans 16:5. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew 9:37), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans 12:1; Hebrews 13:15; 1 Peter 2:5). [source]

What do the individual words in Romans 16:5 mean?

and the at house their church Greet Epenetus the beloved of me who is a firstfruit - of Asia for Christ
καὶ τὴν κατ’ οἶκον αὐτῶν ἐκκλησίαν Ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν

κατ’  at 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
οἶκον  house 
Parse: Noun, Accusative Masculine Singular
Root: οἶκος  
Sense: a house.
ἐκκλησίαν  church 
Parse: Noun, Accusative Feminine Singular
Root: ἐκκλησία  
Sense: a gathering of citizens called out from their homes into some public place, an assembly.
Ἀσπάσασθε  Greet 
Parse: Verb, Aorist Imperative Middle, 2nd Person Plural
Root: ἀπασπάζομαι 
Sense: to draw to one’s self.
Ἐπαίνετον  Epenetus 
Parse: Noun, Accusative Masculine Singular
Root: Ἐπαίνετος  
Sense: a Christian at Rome, greeted by the Paul in Rom.
ἀγαπητόν  beloved 
Parse: Adjective, Accusative Masculine Singular
Root: ἀγαπητός  
Sense: beloved, esteemed, dear, favourite, worthy of love.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἀπαρχὴ  a  firstfruit 
Parse: Noun, Nominative Feminine Singular
Root: ἀπαρχή  
Sense: to offer firstlings or firstfruits.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
Ἀσίας  of  Asia 
Parse: Noun, Genitive Feminine Singular
Root: Ἀσία  
Sense: Asia proper or proconsular Asia embracing Mysia, Lydia, Phrygia, and Caria, corresponding closely to Turkey today.
Χριστόν  Christ 
Parse: Noun, Accusative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.