KJV: I commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:
YLT: And I commend you to Phebe our sister -- being a ministrant of the assembly that is in Cenchrea --
Darby: But I commend to you Phoebe, our sister, who is minister of the assembly which is in Cenchrea;
ASV: I commend unto you Phoebe our sister, who is a servant of the church that is at Cenchreae:
| Συνίστημι | I commend |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: συνιστάω Sense: to place together, to set in the same place,to bring or band together. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ὑμῖν | to you |
|
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
|
| Φοίβην | Phoebe |
|
Parse: Noun, Accusative Feminine Singular Root: Φοίβη Sense: a deaconess of the church at Cenchrea, near Corinth. |
|
| ἀδελφὴν | sister |
|
Parse: Noun, Accusative Feminine Singular Root: ἀδελφή Sense: a full, own sister. |
|
| ἡμῶν | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| οὖσαν | being |
|
Parse: Verb, Present Participle Active, Accusative Feminine Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
|
| ‹καὶ› | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| διάκονον | a servant |
|
Parse: Noun, Accusative Feminine Singular Root: διάκονος Sense: one who executes the commands of another, esp. of a master, a servant, attendant, minister. |
|
| τῆς | of the |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἐκκλησίας | church |
|
Parse: Noun, Genitive Feminine Singular Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
|
| τῆς | - |
|
Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Κενχρεαῖς | Cenchrea |
|
Parse: Noun, Dative Feminine Plural Root: Κεγχρεαί Sense: the eastern harbour of Corinth (i. |
|
Greek Commentary for Romans 16:1
The regular word for letters of commendation as in 2 Corinthians 3:1 See also Romans 3:5. So here Romans 16:1, Romans 16:2 constitute Paul‘s recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (Ποιβη Phoibē) means bright or radiant. [source]
In Christ, not in the flesh. Who is a servant of the church (ουσαν διακονον της εκκλησιας ousan diakonon tēs ekklēsias). The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
The etymology of διακονος diakonos we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in Philemon 1:1; 1 Timothy 3:8-13. In favour of the technical sense of “deacon” or “deaconess” is the addition of “της εκκλησιας tēs ekklēsias ” (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in 1 Timothy 3:8-13 Paul has a discussion of γυναικας gunaikas (1 Timothy 3:11) either as women as deaconesses or as the wives of deacons (less likely though possible). The Apostolic Constitutions has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in 1 Timothy 5:9. [source]
See on Romans 3:5. [source]
The bearer of the epistle. The word means bright. In classical Greek an epithet of Artemis (Diana) the sister of Phoebus Apollo. [source]
The word may be either masculine or feminine. Commonly explained as deaconess. The term διακόνισσα deaconessis found only in ecclesiastical Greek. The “Apostolical Constitutions” distinguish deaconesses from widows and virgins, prescribe their duties, and a form for their ordination. Pliny the younger, about a.d. 104, appears to refer to them in his letter to Trajan, in which he speaks of the torture of two maids who were called minestrae (female ministers). The office seems to have been confined mainly to widows, though virgins were not absolutely excluded. Their duties were to take care of the sick and poor, to minister to martyrs and confessors in prison, to instruct catechumens, to assist at the baptism of women, and to exercise a general supervision over the female church-members. Tryphaena, Tryphosa, and Persis (Romans 16:12) may have belonged to this class. See on 1 Timothy 5:3-16. Conybeare (“Life and Epistles of St. Paul”) assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried. Renan says: “Phoebe carried under the folds of her robe the whole future of Christian theology.” [source]
More correctly, Cenchreae. Compare Acts 18:18Corinth, from which the epistle was sent, was situated on an isthmus, and had three ports, Cenchreae on the east side, and Lechaeum on the west of the isthmus, with Schoenus, a smaller port, also on the eastern side, at the narrowest point of the isthmus. Cenchreae was nine miles from Corinth. It was a thriving town, commanding a large trade with Alexandria, Antioch, Ephesus, Thessalonica, and the other cities of the Aegean. It contained temples of Venus, Aesculapius, and Isis. The church there was perhaps a branch of that at Corinth. [source]
Reverse Greek Commentary Search for Romans 16:1
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Δοῦλος , perhaps from δέω , to bind, is the bondman, representing the permanent relation of servitude. Διάκονος , probably from the same root as διώκω , to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι . In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1). [source]
Lit., unmixed, unadulterated. Used of wine without water, and of metal without alloy. Hence guileless. So Luther, without falsity. Compare Romans 16:19; Philemon 2:15. They were to imitate the serpent's wariness, but not his wiliness. “The presence of the wolves demands that ye be wary; the fact that ye are my apostles (compare “I send you”) demands that ye be guileless ” (Dr. Morison on Matthew). [source]
Hence Simon met the procession. Mark adds that he was “the father of Alexander and Rufus.” Paul mentions a Rufus in Romans 16:13, but it was a common name and proves nothing. See note on Matthew 27:32 for discussion of cross-bearing by criminals. Luke adds “after Jesus” But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way. [source]
Accusative of extent of time. How much time before this incident he had been there we do not know. He was in Corinth probably a couple of years in all. His work extended beyond the city (2 Corinthians 11:10) and there was a church in Cenchreae (Romans 16:1). [source]
Only twice outside of Paul's writings, Luke 9:32; 2 Peter 3:5, both in the physical sense. Lit., to place together. Hence of setting one person with another by way of introducing or presenting him, and hence to commend. Also to put together with a vein of showing, proving, or establishing. Expositors render here differently: commend, establish, prove. Commend is the prevailing sense in the New Testament, though in some instances the two ideas blend, as Romans 5:8; 2 Corinthians 7:11; Galatians 2:18. See Romans 16:1; 2 Corinthians 4:2; 2 Corinthians 6:4; 2 Corinthians 10:18. [source]
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 word may be either masculine or feminine. Commonly explained as deaconess. The term διακόνισσα deaconessis found only in ecclesiastical Greek. The “Apostolical Constitutions” distinguish deaconesses from widows and virgins, prescribe their duties, and a form for their ordination. Pliny the younger, about a.d. 104, appears to refer to them in his letter to Trajan, in which he speaks of the torture of two maids who were called minestrae (female ministers). The office seems to have been confined mainly to widows, though virgins were not absolutely excluded. Their duties were to take care of the sick and poor, to minister to martyrs and confessors in prison, to instruct catechumens, to assist at the baptism of women, and to exercise a general supervision over the female church-members. Tryphaena, Tryphosa, and Persis (Romans 16:12) may have belonged to this class. See on 1 Timothy 5:3-16. Conybeare (“Life and Epistles of St. Paul”) assumes that Phoebe was a widow, on the ground that she could not, according to Greek manners, have been mentioned as acting in the independent manner described, either if her husband had been living or she had been unmarried. Renan says: “Phoebe carried under the folds of her robe the whole future of Christian theology.” [source]
In Christ. “So far as it brings with it the moral confidence as to what in general and under given circumstances is the right christian mode of action” (Meyer). Some authorities insert here the doxology at Romans 16:25-27. According to some, the Epistle to the Romans closed with this chapter. Chapter 16 was a list of disciples resident at different points on the route, who were to be greeted. Phoebe is first named because Cenchreae would be the first stage. -DIVIDER- -DIVIDER- Ephesus would be the next stage, where Aquila and Priscilla would be found. Chapter 15 was a sort of private missive to be communicated to all whom the messengers should visit on the way. The question seems to be almost wholly due to the mention of Aquila and Priscilla in ch. 16, and to the fact that there is no account of their migration from Ephesus to Rome, and of an after-migration again to Ephesus (2 Timothy 4:19). But see on Romans 16:14. -DIVIDER- -DIVIDER- Others claim that chs. 1-11,16. were the original epistle; that Phoebe's journey was delayed, and that, in the interval, news from Rome led Paul to add 12-15. -DIVIDER- -DIVIDER- Others again, that ch. 16 was written from Rome to Ephesus. -DIVIDER- -DIVIDER- Against these theories is the stubborn fact that of the known extant MSS. of Paul (about three hundred) all the MSS. hitherto collated, including all the most important, give these chapters in the received connection and order, with the exception of the doxology. See on the doxology, ch. 16. -DIVIDER- -DIVIDER- [source]
The regular word for letters of commendation as in 2 Corinthians 3:1 See also Romans 3:5. So here Romans 16:1, Romans 16:2 constitute Paul‘s recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (Ποιβη Phoibē) means bright or radiant. [source]
Wrong. Sister means a christian woman, a fellow-member of the Church, as Romans 16:1; 1 Corinthians 7:15; James 2:15. It is in apposition with wife: A wife that is a sister or believer. So Rev. Such an one has also the right, like her husband, to be maintained by the Church. Some of the fathers claimed that not a wife was meant, but a female attendant, serviens mantrona, who contributed to the maintenance of the apostles as certain women ministered to Christ. There is no foundation for this. It is contradicted by the example of Peter cited at the end of this verse; compare Matthew 8:14; and besides, the point of the argument is that these companions should be maintained. Such a practice, however, did grow up in the Church, but was abolished by the Council of Nicaea on account of its abuses. Stanley remarks that the fact of these women accompanying their husbands, may be explained by the necessity of females to gain access to and to baptize the female converts in Greece and in oriental countries; the same necessity which gave rise to the order of deaconesses. [source]
See on Romans 16:10for the form of expression. The persons may have been slaves who had come to Ephesus on business for their mistress, or members of her family. Chloe means tender verdure, and was an epithet of Demeter (Ceres), the goddess of agriculture and rural life. It is uncertain whether she belonged to the Corinthian or to the Ephesian church. [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]
The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts 18:12). He does not mention other churches in Achaia outside of the one in Corinth, but only “saints” Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts 17:34), and there was a church in Cenchreae, the eastern port of Corinth (Romans 16:1). Paul in 2 Corinthians 9:2 speaks of Achaia and Macedonia together. His language here would seem to cover the whole (οληι holēi all) of Achaia in his scope and not merely the environment around Corinth. [source]
Old word from δολος dolos (lure, snare), only here in N.T. (cf. Romans 16:18). Fashioning themselves (μετασχηματιζομενοι metaschēmatizomenoi). Present middle (direct) participle of the old verb μετασχηματιζω metaschēmatizō for which see note on 1 Corinthians 4:6. Masquerading as apostles of Christ by putting on the outward habiliments, posing as ministers of Christ (“gentlemen of the cloth,” nothing but cloth). Paul plays with this verb in 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15. [source]
Late verbal adjective from συνιστημι sunistēmi and often in the papyri and in just this sense. In the genitive case here after χρηιζομεν chrēizomen Such letters were common as seen in the papyri (Deissmann, Light from the Ancient East, p. 226). N.T. examples of commending individuals by letters occur in Acts 15:25.; Acts 18:27 (Apollos), 1 Corinthians 16:10. (Timothy); Romans 16:1 (Phoebe with the verb συνιστημι sunistēmi); Colossians 4:10 (Mark); 2 Corinthians 8:22. (Titus and his companion). [source]
More correctly, factions. From ἔριθος ahired servant. Ἑριθία is, primarily, labor for hire (see Romans href="/desk/?q=ro+16:17&sr=1">Romans 16:17. Once in lxx, 1Corinthians href="/desk/?q=1co+11:19&sr=1">1 Corinthians 11:19. See on 2 Peter 2:1. Parties, into which divisions crystallize. [source]
Better, prove myself. The verb originally means to put together: thence to put one person in contact with another by way of introducing him and bespeaking for him confidence and approval. To commend, as Romans 16:1; comp. Romans 5:8; 2 Corinthians 3:1; 2 Corinthians 4:2; 2 Corinthians 5:12. As proof, or exhibition of the true state of a case is furnished by putting things together, the word comes to mean demonstrate, exhibit the fact, as here, Romans 3:5; 2 Corinthians 6:11. [source]
Only in Paul, except Luke 11:35. The verb means to look attentively; to fix the attention upon a thing with an interest in it. See Romans 16:17; 2 Corinthians 4:18; Philemon 2:4; Philemon 3:17. Hence, often, to aim at (comp. σκοπὸν mark Philemon 3:14). Schmidt (Syn.) defines: “To direct one's attention upon a thing, either in order to obtain it, or because one has a peculiar interest in it, or a duty to fulfill toward it. Also to have an eye to with a view of forming a right judgment.” Notice the passing to the singular number - “considering thyself.” The exhortation is addressed to the conscience of each. Before you deal severely with the erring brother, consider your own weakness and susceptibility to temptation, and restore him in view of that fact. [source]
Romans 16:18. So the Cyclops in Euripides: “My flocks which I sacrifice to no one but myself, and not to the gods, and to this my belly the greatest of the gods: for to eat and drink each day, and to give one's self no trouble, this is the god for wise men” (“Cyclops,” 334-338). [source]
Attentively: fixing the attention upon, with desire for or interest in. So Romans 16:17; Phlippians 3:17; 2 Corinthians 4:18. Hence often to aim at; compare σκοπός themark, Phlippians 3:14. The participles esteeming and looking are used with the force of imperatives. See on Colossians 3:16. [source]
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]
Free from censure Harmless (ακεραιοι akeraioi). Unmixed, unadulterated as in Romans 16:19. Without blemish Without spot, “unblemished in reputation and in reality” (Vincent). In the midst of (μεσον meson). Preposition with genitive. Crooked Old word, curved as opposed to ορτος orthos straight. See note on Acts 2:40. Perverse (diestrammenēs). Perfect passive participle of diastrephō to distort, to twist, to turn to one side (διεστραμμενης dia in two). Old word. See note on Matthew 17:17 and note on Acts 13:10. [source]
Unmixed, unadulterated as in Romans 16:19. [source]
Old verb from σκοπος skopos (Phlippians 3:14). “Keep your eyes on me as goal.” Mark and follow, not avoid as in Romans 16:17. An ensample (τυπον tupon). Originally the impression left by a stroke (John 20:25), then a pattern (mould) as here (cf. 1 Thessalonians 1:7; 1 Corinthians 10:6, 1 Corinthians 10:11; Romans 5:14; Romans 6:17). [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]
Rev., in Him. In is not instrumental but local; not denying the instrumentality, but putting the fact of creation with reference to its sphere and center. In Him, within the sphere of His personality, resides the creative will and the creative energy, and in that sphere the creative act takes place. Thus creation was dependent on Him. In Christ is a very common phrase with Paul to express the Church's relation to Him. Thus “one body in Christ,” Romans 12:5; “fellow-workers in Jesus Christ,” Romans 16:3. Compare Romans 16:7, Romans 16:9, Romans 16:11; 1 Corinthians 1:30; 1 Corinthians 4:15, etc. [source]
See on 2 Corinthians 13:12. Comp. Romans 16:16; 1 Corinthians 16:20; 1 Peter 5:14. [source]
With a kiss that is holy (Milligan) a token of friendship and brotherly love (1 Corinthians 16:20; 2 Corinthians 13:12; Romans 16:16). In 1 Peter 5:14 it is “with a kiss of love.” This was the customary salutation for rabbis. [source]
Better, I desire. See on Matthew 1:19, and comp. Philemon 1:12. Paul's word is θέλω Iwill. See Romans 16:19; 1 Corinthians 7:32; 1 Corinthians 10:20; 1 Corinthians 14:5, 1 Corinthians 14:19, etc. [source]
Better, not to teach a different doctrine. For ἕτερος differentsee on Galatians 1:6. The verb Pastoolxx. oClass. The charge is not to teach anything contrary to the sound teaching (1 Timothy 1:10) or irreconcilable with it. Comp. Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. [source]
Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
First aorist active infinitive of προσμενω prosmenō old verb, attributed by Luke to Paul in Acts 13:43. That thou mightest charge (ινα παραγγειληις hina paraggeilēis). Subfinal clause with ινα hina and the first aorist active subjunctive of παραγγελλω paraggellō old verb, to transmit a message along (παρα para) from one to another. See 2 Thessalonians 3:4, 2 Thessalonians 3:6, 2 Thessalonians 3:10. Lock considers this idiom here an elliptical imperative like Ephesians 4:29; Ephesians 5:33. Certain men Dative case. Expressly vague (no names as in 1 Timothy 1:20), though Paul doubtless has certain persons in Ephesus in mind. Not to teach a different doctrine (μη ετεροδιδασκαλειν mē heterodidaskalein). Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
Earliest known use of this compound like κακοδιδασκαλειν kakodidaskalein of Clement of Rome. Only other N.T. example in 1 Timothy 6:3. Eusebius has ετεροδιδασκαλος heterodidaskalos Same idea in Galatians 1:6; 2 Corinthians 11:4; Romans 16:17. Perhaps coined by Paul. [source]
First aorist passive participle of εχαπατεω exapateō old compound verb, in N.T. only by Paul (2 Thessalonians 2:3; 1 Corinthians 3:18; 2 Corinthians 11:3; Romans 7:11; Romans 16:18; 1 Timothy 2:14). Not certain that εχ eẋ here means “completely deceived” in contrast to simplex (ουκ ηπατητη ouk ēpatēthē) used of Adam, though possible. [source]
Accusative with δει ειναι dei einai understood (οσαυτως hosautōs likewise) as in 1 Timothy 3:8. Apparently “women as deacons” (Romans 16:1 about Phoebe) and not women in general or just “wives of deacons.” See Pliny (Ep. X. 97) ministrae. [source]
N.T.oComp. παραιτοῦ avoid 2 Timothy 2:23; ἐκτρεπόμενος turningaway, 1 Timothy 6:20; and ἐκκλίνετε turnaway, Romans 16:17. [source]
Omit of the Gentiles. Comp. 1 Timothy 2:7, from which the words were probably transferred when the three Epistles were jointly edited. Paul calls himself an apostle, and describes himself as preaching ( κηρύσσων ); but he nowhere calls himself διδάσκαλος ateacher, although he uses διδάσκειν toteach, of himself, 1 Corinthians 4:17; Colossians 1:28. He also uses διδαχή teachingof matter given by him to the converts, Romans 6:17; Romans 16:17; 1 Corinthians 14:6. He distinguishes between the apostle and the teacher, 1 Corinthians 12:28; Ephesians 4:11. [source]
See note on 1 Timothy 1:15; 1 Timothy 6:3; Romans 16:17. Some would see a reference here to Christ as the Personal Logos. That he may be able (ινα δυνατος ηι hina dunatos ēi). Final clause with present active subjunctive. Paul several times uses δυνατος ειμι dunatos eimi in the sense of δυναμαι dunamai with infinitive as here (Romans 4:21; Romans 11:23; 2 Timothy 1:12). The gainsayers Present active participle of αντιλεγω antilegō old word, to answer back, as in Romans 10:21. “The talkers back.” [source]
A play on the word Onesimus profitable. Compare unprofitable ( ἀχρεῖος ) servant, Matthew 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root ἑλ , hel destroy: Helene helenaus helandras heleptolisHelen, ship-destroyer, man-destroyer, city-destroyer (“Agamemnon,” 671). Or, as Robert Browning: “Helen, ship's-hell, man's-hell, city's-hell.” So on Prometheus (forethought ): “Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus i.e., of forethought ” (“Prometheus Bound,” 85,86). Or Sophocles on Ajax. Aias (Ajax) cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (“Ajax,” 430). In the New Testament, a familiar example is Matthew 16:18; “thou art Petros and on this petra will I build my church.” See on Epaenetus, 2 Corinthians 8:18.Now profitable“Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond” (Maclaren, “Philemon,” in “Expositor's Bible”).And to meThe words are ingeniously thrown in as an afterthought. Compare Philemon 2:27; Romans 16:13; 1 Corinthians 16:18. A strong appeal to Philemon lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother. [source]
Rend. guileless. Free from malice and craft. Only here and Romans 16:18. Undefiled ( ἀμίαντος ), see on 1 Peter 1:4. [source]
Imperfect active indicative of πρεπω prepō as in Hebrews 2:10, only there it was applied to God while here to us. “Such” Saintly, pious, as already noted. Cf. Acts 2:24; Acts 13:35. Guileless Without malice, innocent. In N.T. only here and Romans 16:18. Undefiled Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus 21:10-15), but real ethical cleanness. Separated from sinners Perfect passive participle. Probably referring to Christ‘s exaltation (Hebrews 9:28). Made higher than the heavens “Having become higher than the heavens.” Ablative case (ουρανων ouranōn) after the comparative adjective (υπσηλοτερος hupsēloteros). [source]
For this use of εις το eis to with the infinitive after an adjective see 1 Thessalonians 4:9. For εις το eis to after adjectives see Romans 16:19. The picture points to listening to the word of truth (James 1:18) and is aimed against violent and disputatious speech (James 3:1-12). The Greek moralists often urge a quick and attentive ear.Slow to speak (βραδυς εις το λαλησαι bradus eis to lalēsai). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking.Slow to anger He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger. [source]
The old word eschew is from the Norman escheverto shun or avoid. It reappears in the German scheuento be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Romans 3:12; Romans 16:17), where Rev. renders turn aside and turn away. It is compounded of ἐκ , out of, and κλίνω , to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from. [source]
First aorist active imperative third person singular of εκκλινω ekklinō where the lxx has εκκλινον ekklinon (second person singular). Old verb, in N.T. only here, Romans 3:12; Romans 16:17. Peter adapted the passage all through to his own construction and use. So as to ποιησατω poiēsatō (let him do) for ποιησον poiēson (do thou), ζητησατω zētēsatō (let him seek) for ζητησον zētēson (do thou seek), διωχατω diōxatō (let him pursue) for διωχον diōxon (do thou pursue), all first aorist active imperatives (of ποιεω ζητεω διωκω poieōzēteōdiōkō). See Hebrews 12:14 for “pursuing peace.” If men only did! [source]
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]
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]
Omit of Christ. Διδαχή teaching, is used thus absolutely, Romans 16:17; Titus 1:9. [source]
Originally suffering, weariness; hence exhausting labor. The kindred verb κοπιάω is often used of apostolic and ministerial labor (Romans 16:12; 1 Corinthians 15:10; Galatians 4:11). [source]