KJV: Who have for my life laid down their own necks: unto whom not only I give thanks, but also all the churches of the Gentiles.
YLT: who for my life their own neck did lay down, to whom not only I give thanks, but also all the assemblies of the nations --
Darby: (who for my life staked their own neck; to whom not I only am thankful, but also all the assemblies of the nations,)
ASV: who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles:
| ψυχῆς | life |
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Parse: Noun, Genitive Feminine Singular Root: ψυχή Sense: breath. |
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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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| ἑαυτῶν | of them |
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Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Plural Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
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| τράχηλον | neck |
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Parse: Noun, Accusative Masculine Singular Root: τράχηλος Sense: to be ready to incur the most imminent peril to life. |
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| ὑπέθηκαν | have lain down |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: ὑποτίθημι Sense: to place under. |
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| οἷς | whom |
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Parse: Personal / Relative Pronoun, Dative Masculine Plural Root: ὅς Sense: who, which, what, that. |
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| μόνος | only |
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Parse: Adjective, Nominative Masculine Singular Root: μόνος Sense: alone (without a companion), forsaken, destitute of help, alone, only, merely. |
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| εὐχαριστῶ | thank |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: εὐχαριστέω Sense: to be grateful, feel thankful. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐκκλησίαι | churches |
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Parse: Noun, Nominative Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| τῶν | of the |
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Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐθνῶν | Gentiles |
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Parse: Noun, Genitive Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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Greek Commentary for Romans 16:4
First aorist active of υποτιτημι hupotithēmi old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in 1 Timothy 4:16 to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see note on Acts 20:34). [source]
Rather, “not I alone” (adjective μονος monos). The Gentile churches also (great mission workers). [source]
The double relative, with an explanatory force: seeing that they. [source]
Laid down is, literally, placed under (the axe). Whether the expression is literal or figurative, or if literal, when the incident occurred, cannot be determined. [source]
Reverse Greek Commentary Search for Romans 16:4
Assigned to the same root as ἔθω , to be accustomed, and hence of a people bound together by like habits or customs. According to biblical usage the term is understood of people who are not of Israel, and who therefore occupy a different position with reference to the plan of salvation. Hence the extension of the gospel salvation to them is treated as a remarkable fact. See Matthew 12:18, Matthew 12:21; Matthew 24:14; Matthew 28:19; Acts 10:45; Acts 11:18; Acts 18:6. Paul is called distinctively an apostle and teacher of the Gentiles, and a chosen vessel to bear Christ's name among them. In Acts 15:9; Ephesians 2:11, Ephesians 2:18; Ephesians 3:6, we see this difference annihilated, and the expression at last is merely historical designation of the non-Israelitish nations which, as such, were formerly without God and salvation. See Acts 15:23; Romans 16:4; Ephesians 3:1. Sometimes the word is used in a purely moral sense, to denote the heathen in opposition to Christians. See 1 Corinthians 5:1; 1 Corinthians 10:20; 1 Peter 2:12. Light is promised here to the Gentiles and glory to Israel. The Gentiles are regarded as in darkness and ignorance. Some render the words εἰς ἀποκάλυψιν , above, for the unveiling of the Gentiles, instead of for revelation. Compare Isaiah 25:7. Israel, however, has already received light by the revelation of God through the law and the prophets, and that light will expand into glory through Christ. Through the Messiah, Israel will attain its true and highest glory. [source]
Ingressive aorist active indicative of ορμαω hormaō old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord Into the theatre (εις το τεατρον eis to theatron). A place for seeing (τεαομαι theaomai) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1 Corinthians 4:9). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, Ephesus) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24, 500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. Having seized Gaius and Aristarchus men of Macedonia See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
See note on Acts 6:12 for this same verb. They wanted some victims for this “gladiatorial” show. These two men were “Paul‘s companions in travel” How the mob got hold of Gaius (Acts 20:4) and Aristarchus (Acts 20:4; Acts 27:2; Colossians 4:10; Philemon 1:24) we do not know whether by accidental recognition or by search after failure to get Paul. In Romans 16:4 Paul speaks of Priscilla and Aquila as those “who for my life laid down their own necks.” Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2 Corinthians 1:9) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death. [source]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER- -DIVIDER- The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER- -DIVIDER- These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER- -DIVIDER- As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER- 1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER- -DIVIDER- 2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER- -DIVIDER- 4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER- -DIVIDER- Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER- -DIVIDER- Ψυχή soulis thus:-DIVIDER- 1. The individual life, the seat of the personality. -DIVIDER- -DIVIDER- 2. The subject of the life, the person in which it dwells. -DIVIDER- -DIVIDER- 3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER- -DIVIDER- [source]
Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts 20:30.). In Romans 16:4 Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts 20:1). He had a trial so great that “we were weighed down exceedingly beyond our power” Old verb from βαρος baros weight, βαρυς barus weighty. First aorist passive indicative. See note on 1 Corinthians 12:31 for kath' huperbolēn (cf. our hyperbole). It was beyond Paul‘s power to endure if left to himself. Insomuch that we despaired even of life (hōste exaporēthēnai hēmas kai tou zēin). Usual clause of result with κατ υπερβολην hōste and the infinitive. First aorist passive infinitive ωστε εχαπορητηναι ημας και του ζηιν exaporēthēnai late compound for utter despair (perfective use of ωστε ex and at a complete loss, εχαπορητηναι a privative and εχ poros way). There seemed no way out. Of life Ablative case of the articular infinitive, of living. [source]
The verb only here and Romans 16:4. Lit. to put under; so almost without exception in lxx. See, for instance, Genesis 28:18; Genesis 47:29; Exodus 17:12. So Romans 16:4. Hence, metaphorically, to suggest, which is, literally, to carry or lay under. Ταῦτα thesethings are those mentioned 1 Timothy 4:4, 1 Timothy 4:5. In the Pastorals it is only here that ἀδελφοί brethren means the members of the church to whose superintendent the letter is addressed. In 2 Timothy 4:21, they are the Christians of the church from which the letter comes; in 1 Timothy 6:2, Christians in general; and in 1 Timothy 5:1, without any ecclesiastical sense. [source]
Though ο πρεσβυτερος ho presbuteros is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of αγαπω agapō with the addition of εν αλητειαι en alētheiāi (in truth, in the highest sphere, as in John 17:19; 3 John 1:1) and ουκ εγω μονος ouk egō monos (not I only, “not I alone”). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans 16:4). [source]
Masculine accusative plural, though τεκνοις teknois is neuter plural (dative), construction according to sense, not according to grammatical gender, “embracing the mother and the children of both sexes” (Vincent). See thus ους hous in Galatians 4:19.I (Εγω Egō). Though ο πρεσβυτερος ho presbuteros is third person, he passes at once after the Greek idiom to the first and there is also special emphasis here in the use of αγαπω agapō with the addition of εν αλητειαι en alētheiāi (in truth, in the highest sphere, as in John 17:19; 3 John 1:1) and ουκ εγω μονος ouk egō monos (not I only, “not I alone”). Brooke argues that this language is unsuitable if to a single family and not to a church. But Paul employs this very phrase in sending greetings to Prisca and Aquila (Romans 16:4).That know Perfect active articular participle of γινωσκω ginōskō “those that have come to know and still know.” [source]