KJV: Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints which are with them.
YLT: salute Philologus, and Julias, Nereus, and his sister, and Olympas, and all the saints with them;
Darby: Salute Philologus, and Julia, Nereus, and his sister, and Olympas, and all the saints with them.
ASV: Salute Philologus and Julia, Nereus and his sister, and Olympas, and all the saints that are with them.
| Ἀσπάσασθε | Greet |
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Parse: Verb, Aorist Imperative Middle, 2nd Person Plural Root: ἀπασπάζομαι Sense: to draw to one’s self. |
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| Φιλόλογον | Philologus |
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Parse: Noun, Accusative Masculine Singular Root: Φιλόλογος Sense: a Christian Paul greets in his epistle to Romans. |
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| Ἰουλίαν | Julia |
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Parse: Noun, Accusative Feminine Singular Root: Ἀουλία Sense: a Christian woman. |
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| Νηρέα | Nereus |
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Parse: Noun, Accusative Masculine Singular Root: Νηρεύς Sense: a Christian at Rome saluted by Paul. |
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| ἀδελφὴν | sister |
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Parse: Noun, Accusative Feminine Singular Root: ἀδελφή Sense: a full, own sister. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| Ὀλυμπᾶν | Olympas |
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Parse: Noun, Accusative Masculine Singular Root: Ὀλυμπᾶς Sense: a Christian at Rome. |
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| ἁγίους | saints |
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Parse: Adjective, Accusative Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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Greek Commentary for Romans 16:15
Another common slave name. [source]
The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife. Nereus (Νηρεα Nērea). Found in inscriptions of the imperial household. But the sister‘s name is not given. One wonders why. Olympas Possibly an abbreviation for Olympiodorus. All the saints that are with them (τους συν αυτοις παντας αγιους tous sun autois pantas hagious). Possibly another church in the house. These unnamed, the “and others,” constitute the great majority in all our churches. [source]
Found in inscriptions of the imperial household. But the sister‘s name is not given. One wonders why. [source]
Possibly an abbreviation for Olympiodorus. All the saints that are with them (τους συν αυτοις παντας αγιους tous sun autois pantas hagious). Possibly another church in the house. These unnamed, the “and others,” constitute the great majority in all our churches. [source]
Possibly another church in the house. These unnamed, the “and others,” constitute the great majority in all our churches. [source]
Reverse Greek Commentary Search for Romans 16:15
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]
Ablative case of the masculine plural article των tōn by the (folks) of Chloe (genitive case). The words “which are of the household” are not in the Greek, though they correctly interpret the Greek, “those of Chloe.” Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name Chloe means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. Contentions Unseemly wranglings (as opposed to discussing, διαλεγομαι dialegomai) that were leading to the schisms. Listed in works of the flesh (Galatians 5:19.) and the catalogues of vices (2 Corinthians 12:20; Romans 1:19.; 1 Timothy 6:4). [source]
means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans 16:1), Hermes (Romans 16:14), Nereus (Romans 16:15). It is even possible that Stephanas, Fortunatus, Achaicus (1 Corinthians 16:17) may have been those who brought Chloe the news of the schisms in Corinth. [source]
Probably contracted from Nymphodorus, as Artemas from Artemidorus (Titus 3:12): Zenas from Zenodorus (Titus 3:13); Olympas from Olympiodorus (Romans 16:15). [source]